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The Lost Dream 


OR 


AN EXPOSITION OF THE DREAM OF 
NEBUCHADNEZZAR AND OTHER 
DREAMS AND VISIONS OF THE BOOK 
OF DANIEL 


BY 

LUTHER WILSON 



“The dream is certain, and the interpretation thereof sure ” 
(Dan. 2 : 45 ). 


1906 



COPYRIGHT, 1907 

BY 

LUTHER H. WILSON 


| UririAflY of CONGRESS 
Two Copies Received 

OCT 5 '30V 

Copyright Entry 

frfCJUi a 7 

CLASS'A XXc., No, 
/ 77^2-G 
COPY B. 


T>Sj5-5<£ 

Wa-i 


ERRATA. 

On page 73, footnote: the “Little Horn” 
is “The Papacy.” See Footnote. 

On page 211, line 38, for “meditation” 
read “mediation.” 

On page 224, line 30, for “ uniformally 1 ’ 
read “uniformly.” 






CONTENTS 


Preface. 5 

Introduction. 11 

The Panorama . .27 

The Lost Dream. 33 

The Times of the Gentiles.47 

The March of Empire.59 

The Crescent and the Cross .75 

Weighed and Found Wanting.105 

Messiah the Prince. 115 

The Man of Sin .129 

Closing Scenes .199 

Notes .205 















PREFACE. 


This work is not a commentary nor an exposition of the 
Book of Daniel as a book, but merely a brief exposition 
of its prophetical part. Hence the reader will not find 
in it any discussion of controverted points connected 
with the date, authorship, authenticity and inspiration 
of the book. The author of this work proceeds upon the 
accepted and well-nigh universal belief of evangelical 
Christendom upon these questions, and, consequently, 
does not enter upon their discussion at all, as matters 
or things in doubt or requiring discussion. 

That the Book of Daniel was really written by the 
one who claims to have written it, and at the time, place 
and circumstances in which he states that it was done, 
to the great mass of evangelical and orthodox Christen¬ 
dom is not an open question, and admits of scarcely 
a reasonable doubt. It goes almost without saying. 

Of course, there are some who profess to have doubts 
on these points, and there always will be some, until 
Daniel himself can arise from the dead and satisfy their 
lingering doubts, and remove every shadow or suspicion 
of uncertainty, as to whether the matters he narrates 
did or did not take place, and take place just when and 
wh/ere and how he states that they did. But until tbat 
takes place, these doubting ones will just have to nurse 


6 


THE LOST DREAM. 


their suspicions and hold to their doubts with all the zeal 
and conscientiousness they can, and get what comfort 
they can out of them, while the great overwhelming 
mass of the thinking, believing, reverent Christian world 
will continue to receive, believe and revere the writing's 
of Daniel as those of an inspired Prophet and a true 
child of God, as they have been doing for ages. One 
would think that when a Prophet's character and genu¬ 
ineness and authenticity of his writings as well as the 
inspiration of those writings, should be so unqualifiedly 
and so conspicuously borne witness to, as was done by 
our Savior to Daniel and his writings, speaking of him 
as “Daniel the Prophet,” and appealing to certain mat¬ 
ters and things that were to take place as being matters 
and things that had been foretold by that Prophejt—one 
would think that such statements would set at rest for¬ 
ever all douibt and uncertainty as to the genuineness, 
truth and inspiration of his writings. Confirmed as it 
also is by the Apostle Paul's manifest allusion to one 
of Daniel's prophecies, when describing the coming 
revelation and development of the /Lawless One who was 
to sit in the Temple of God and as God—it would seem 
that at least Daniel’s character and truthfulness as a 
prophet, and the inspiration of his writings, would be 
placed beyond the shadow of a doubt or suspicion. Con¬ 
sequently, such has been the almost universal belief of 
the Christian world for ages, and he has occupied the 
place of a true prophet of God. And the more that 
his book has been assailed by fierce and hostile criti¬ 
cism, the more has its truth and genuineness and im¬ 
pregnability been established and its reliability as a 
true and trustworthy historic record. Like so much of 
the other Scriptures that have been questioned, doubted, 
rejected and pompously thrust aside by these self-in¬ 
flated and self-constituted “Critics" as improbable, im¬ 
possible or spurious and false, and which, nevertheless, 
was afterwards found to be not only possible and proba¬ 
ble, but, also, absolutely true—so it has been with this 
book. Everything in the way of discovery by modern 
research into the hitherto undiscovered and undeciphered 


PREFACE, 


7 


records of the past, and bearing upon the questions con¬ 
nected with the reliability and trustworthiness of Dan¬ 
iel’s writings, has but served to confirm them and esr 
tablish the disputed facts and statements of his book, 
and put them upon a surer foundation than before. Their 
truth has been confirmed in a manner little anticipated 
by these arrogant and eagerly-destructive critics. Con¬ 
sequently, the author of this work upon the Prophecies 
of Daniel has not deemed it necessary to enter into 
these questions at all, such as the truth and reality of 
the scenes described, the genuineness and authenticity 
of the book, or the date of its composition. The Pro¬ 
phet speaks for himself—tersely, impressively and con¬ 
vincingly—and evangelical Christendom has everywhere 
unhesitatingly accepted his statements as unquestiona¬ 
bly true, and, therefore, worthy of all credence and 
confidence. 

The interpretations of most of the dreams and visions, 
as found in this work, will not be new or startling to 
the reader, because being already so clearly fulfilled his¬ 
tory, and, therefore, matters with which he is no doubt 
sufficiently familiar. But there are other of these in¬ 
terpretations that may perhaps be new to him, and, 
therefore, not so readily assented to. Of course, that is 
his privilege, and if he is not convinced of their correct¬ 
ness by the reasons presented in support of them, it 
still is his right and privilege to reject them. It is, 
however, the belief of the writer that, although some 
of these new interpretations may, at first, be rejected, 
yet that subsequent thought and reflection will serve 
to confirm them. He, at least, hopes that if possibly 
they miay not be, entirely assented to in all their par¬ 
ticulars, they will, nevertheless, open up to the reader 
new and untrodden fields for thought and reflection, 
and fields, too, that may afford him much pleasure and 
satisfaction in reading them now perhaps for the first 
time. 

And, further, it is his hope that all who read this 
work, may be drawn to the Prophet Daniel and his writ¬ 
ings more earnestly than ever before, and be led by that 


8 


THE JX)ST DREAM. 


to rever© and esteem him as unquestionably one of the 
greatest of the Prophets. The .Book of Daniel, to many 
persons, is too much a neglected and but little-perused 
book. But it should not be such. It occupies too prom¬ 
inent a place in the sacred Canon, sheds too much light 
upon the history, experience and destiny of God's 
Church, and has furnished too much prophetic imagery 
and description to other writers of Scripture, to be a 
neglected or overlooked book by God's people. Not only 
have Ezekiel and Paul alluded to it, but much of the 
gorgeous imagery and impressive description of the book 
of Revelation by the Apostle John has been drawn, 
likewise, from the pictured pages of Daniel. 

One who has been so highly honored of God as to be 
one of the favored few who were to announce long be¬ 
fore his birth the coming of the Messiah, and who fore¬ 
told, not only that fact, but, also, his atoning death, 
finished work and righteousness, and, also, the very time 
of his coming—who was so affectionately addressed as 
the “Man greatly beloved" by the Angel Gabriel, and 
afterwards so emphatically designated as “Daniel the 
Prophet" by that Messiah himself—whose coming he 
foretold, cannot be otherwise than one of the greatest 
of the Prophets, and deserving of the confidence and 
highest honor by all who love and revere the Word of 
God, as well as those faithful servants who have pro¬ 
claimed that Word. 

As to why these dreams and visions have all been ex¬ 
plained, both in verse as well as in prose, by the writer 
of this exposition, it may be sufficient to say that this 
mode of exposition perhaps naturally suited his turn of 
mind, and the prose exposition was added afterwards to 
give fhe reasons for the views expressed as well as to 
present a fuller explanation of the prophecy. He also 
felt that very often the mind will be impressed with 
facts and take hold of truths expressed in verse, more 
forcibly and hold them in memory more securely than 
when expressed in plain and simple prose. All the great 
facts and truths of religion have been thus expressed in 
the hymnology of the Church, and have often been bet- 


PREFACE. 


9 


ter remembered thereby than if they had not been so 
expressed. And many a one will turn to the sweet 
hymns and expressive songs of the Church because more 
easily learned, and remembered longer, than when these 
same truths are presented in simple prose. 

The exposition of these wonderful dreams and visions 
has been to the writer a pleasurable employment, and he 
trusts that the reading of them may prove no less a 
pleasure and enjoyment to the reader. Hence, both po¬ 
etry and prose have been employed in this exposition 
of the prophecies of Daniel. May the reading of this 
work be instrumental in enthroning the Prophet more 
securely in the heart as one inspired of God, and secure 
for him that reverence and honor due to one of those 
‘ 1 holy men of old who spake as they were moved by the 
Holy Ghost,” and who was used by that same Holy 
Ghost to foretell both the experience and destiny of his 
persecuted people down through the ages, the suffering 
and death of the Lord’s anointed, their great Messiah, 
his wondrous work and its imperishable effects, and also 
to announce the very period of earthly history in which 
he was to appear and accomplish his glorious work. 

With this hope and prayer, this work now goes forth 
upon its silent mission with the added burden from Dan¬ 
iel’s own book, “Go thou thy way till the end be.” 



INTRODUCTION. 


The Book of Daniel is largely a book of fulfilled 
prophecy. Much of it is already accomplished history, and 
has been for a long, long time. Some of its predictions 
were accomplished ages ago. The interpretation of the 
book is, therefore, a comparatively easy task, and is to 
be looked for principally in the records of the past, and 
not in the occurrences of the present, or the wild and 
hazardous speculations of the future. The book consists 
of but twelve chapters. In these chapters there are really 
but five great prophecies, viz.: the Great Image smitten 
and destroyed by the mystic Stone; the Four Wild Beasts 
emerging from the storm-tossed sea; the Ram and the 
Goat; the cutting off of the Prince Messiah, and the rise, 
development, growth and overthrow of the Wilful King. 

The prophecy, contained in the fourth chapter, of the 
towering Tree and seven times passing over it, was evi¬ 
dently not intended or delivered as a prophecy in the 
same sense as were the other visions and prophecies of 
the book, and contains only incidentally a prophecy of 
the future, and with no minute details. 

The predictions made in the fifth chapter refer only to 
the approaching end of Belshazzar and the overthrow 
of his kingdom—all of which took place and were ful¬ 
filled within a few hours after their delivery. So that 



12 


THE LOST DREAM. 


tihere are really only five great prophecies or visions, 
which have all been largely fulfilled, most of them centu¬ 
ries ago* At the same time it is also true that not one of 
these great prophecies has ever been completely or entire¬ 
ly fulfilled, and some of them may have centuries yet to 
run before they ever can be thus fulfilled. 

In this respect the Book of Daniel differs very con¬ 
spicuously from some other of the Prophetical Books. 
Isaiah has quite a number of prophecies, and some of 
them very important ones, too, that have long since been 
completely fulfilled. So, too, has Jeremiah, and also 
Ezekiel. But not so with Daniel. None of his great 
prophecies have yet been thus completely accomplished. 

The interpretation of the book, for some cause or other, 
seems to have given some commentators considerable 
trouble. But why it should have done so does not appear 
very clear, for there are certain great principles under¬ 
lying its interpretation, which, if they had been observed 
and adhered to, ought to have relieved this difficulty. 
But being approached too often with preconceived opin¬ 
ions as to what the prophecy must mean, and what it 
must be made to mean, the interpretation of the book 
has occasioned much difficulty, and has yielded as a 
necessary result some very divergent, contradictory, and 
in some instances absolutely absurd and impossible con¬ 
clusions. On this account not only the Book of Daniel, 
but also all prophecy in general, has often been brought 
into great disrepute and great discredit. 

If the reader will constantly bear in mind while study¬ 
ing this book, 1st, that the object and aim of all prophecy 
is not to reveal or foretell future history, but to shed 
light on God’s purposes relative to the future trials, 
vicissitudes and experiences of his Church, it will aid him 
very materially in ascertaining the fulfillment of that 
prophecy as revealed in history. It is not the disclosure 


* Strictly speaking, Daniel had but four visions himself, 
and Nebuchadnezzar two, which were interpreted by Dan¬ 
iel, making in all but six visions in his book, and in these 
visions only five great prophecies. 



INTRODUCTION. 


13 


of what kingdoms or empires are to eome into being, 
what they are to do, or how long tney are to continue, 
or when or how they are to fall, that God is making 
known to mankind in prophecy—but what is to be the 
experience and history of his Church during that time, 
how it will fare, what it will suffer, and what will be 
the final issue of these trials and sufferings which it 
is called upon to undergo. Hence it is only incidentally 
as bearing on this history and experience of his people 
that this revelation of the rise and fall of empires, king¬ 
doms and kings comes in. It is the Church that God is 
guiding, directing and watching over as she journeys 
through the wilderness to her home in heaven, and it is 
her future, her trials, and her vicissitudes that he is 
outlining in prophecy, and for her comfort and encour¬ 
agement, and not the rise and fall of empires, or the 
history of wars and conflicts that will constantly be oc¬ 
curring amongst mankind. The object of prophecy is not 
to gratify human curiosity, or merely to foretell coming 
events, or what great wars, civil or religious commotions 
or revolutions are one day to take place, but to reveal 
the trials and sufferings, the conflicts and conquests and 
final destiny of his people, and his own deep hidden 
purposes in connection with these events. Hence the 
Apostle Peter says that, “no prophecy is of any private 
interpretation, but holy men of old spake as they werei 
moved by the Holy Ghost. ” And, therefore, in its proper 
interpretation, prophecy cannot be applied to compara¬ 
tively trivial events of insignificant actors, and these 
occupying only a very small place in history, and with 
no bearing upon the welfare or prosperity of his Church. 
The history of Babylon, Persia, Greece, Rome for many 
centuries comes out in Daniel's prophecies, not because 
God is purposing to reveal the career and conquests of 
these mighty empires, but only because that under them 
and during their continuance his people were to have 
a marked and most eventful experience. And it is only 
in connection with their trials and experience that the 
history of these colossal empires is so briefly, yet so 
majestically made known. 


14 


THE LOST DREAM. 


The remembrance and application of this principle 
will at once rule out a great deal of what is often given 
as the interpretation of prophecy, and prevent the ob¬ 
server of current events from rushing to the pages of 
Daniel or of John for an explanation of every political 
commotion that takes place among the nations of the 
earth, or every gigantic war that occasionally breaks 
out between different peoples and countries. Ever since 
the French Revolution, the reign of Robespierre with its 
carnival of blood, and t'he wars of Napoleon, this ten¬ 
dency has continually manifested itself amongst the 
students of prophecy and the so-called “observers of 
the signs of the times. ” 

The great Crimean War, our own Civil War, the war 
of Napoleon III, and almost every other outbreak since 
amongst the nations of Europe or Asia., has been thus in¬ 
terpreted and applied by these persons to some of the 
prophecies of Daniel or of John, simply because this plain 
fact is so often forgotten, that it is not wars or commo¬ 
tions that God is foretelling by his servants, but only the 
future of his people and his own kingdom. Hence noth¬ 
ing of the future is made known except so far as it has 
a bearing upon them and their destiny. 

2d. That prophecy must, therefore, necessarily em¬ 
brace and include vast periods of time for its fulfillment. 
This is particularly true of Daniel *s prophecies. It is 
neither the lifetime of an individual, nor a generation, 
nor an age, no matter how conspicuous or remarkable 
the life of that individual may have been, that can at all 
meet its requirements. To so interpret any of its pe¬ 
riods, or thus to apply its solemn and majestic disclosures 
to the exploits of such insignificant actors as Antiochus 
Epiphanes, Robespierre, Napoleon Bonaparte and the lit¬ 
tle brief period of time in which they acted or strutted 
pompously across the stage of history, is beneath the 
dignity and majesty of prophecy. Its scenes, its actors 
and its periods of time are vastly greater and of vastly 
more importance to the Church of God than are any such 
scenes and actors as these, and to apply its solemn and 


INTRODUCTION. 


15 


majestic predictions to such performers and such per¬ 
formances as theirs, is to bring it down to a very low 
level, and almost make a 'burlesque of it. When it 
speaks, it speaks of periods of long duration, and not of 
mere days and weeks, or even years. When, very often, 
one of its single statements includes the sweep of cen¬ 
turies, or embraces an unbroken line of actors running 
through a period of more than a thousand years, how 
absurd, as well as how belittling to it, to attempt filling 
up its stupendous outlines with such insignificant periods 
as three and a half literal years, or with such individual 
lives as those mentioned above. 

It seems positively degrading as well as dishonoring 
to prophecy thus to do. Antioohus did indeed forcibly 
set aside the offering of the “daily sacrifice” of the 
Jewish ritual and cause to cease the oblation of dumb 
irrational animals at the temple in Jerusalem for three 
and a half years, and he did, also, persecute and destroy 
many of the Jewish people themselves for that period Of 
time—but what was that removal of the “daily sacrifice’* 
in comparison with the perverting, trampling under foot 
and removal of Christ’s one great offering, the real “daily 
sacrifice” and the real oblation for the sins of the 
world, and for 1,200 years and more, as has been done 
both by the Moslem and the Papacy? 

And what were those three and a half years of perse¬ 
cution of a comparatively infinitesimal part of God’s 
flock in comparison with the ravages, desolations and sav¬ 
age ferocity with which the great Church of God has been 
wasted and desolated and destroyed, and for so many hun¬ 
dreds of years, by those ferocious Powers? It actually 
shrinks into almost nothingness in camparison with this 
so much greater “desolation of the sanctuary’’ and those 
so much severer and longer-continued persecutions.* 


♦Antiochus Epiphanes is indeed foretold in one of Dan¬ 
iel’s prophecies (11th chapter), but the space given to 
a foretelling of his exploits is taken up by a very few sent¬ 
ences, and he forms but one out of a number of actors 
foretold in the first part of that chapter, one and all 



16 


THE LOST DREAM. 


And what bearing, on the trials and vicissitudes of 
the vast Church of God ,did Napoleon and his brief career 
have—or the mad revelings of the French Revolution 
continuing only for a few months? 

In those scenes of riot and shocking shedding of blood 
which marked the progress and continuance of that revo¬ 
lution in Paris and throughout France, God’s true Church 
was scarcely involved, and its destiny was in no manner 
perceptibly affected by them. It was a judgment that fell 
largely on the Apostate Church and her blood-stained 
clergy, who had themselves been for centuries the savage 
persecutors of God’s flock in France, and even in that 
very Paris, where so many of these sanguinary scenes 
took place, and was simply the just retribution of Provi¬ 
dence in giving her that cup of blood to drink that she 
had so often and so ruthlessly pressed to the lips of his 
innocent and unoffending people. 

When God, therefore, so briefly and so graphically 
sketches the outlines of the trials and struggles and 
changing vicissitudes of his persecuted people, and the 
outlines of the savage Beasts of prey that were to so 
devour, devastate and tear in pieces that people, and for 
such amazing periods of time, it is simply foretelling the 
conflicts of his Religion wth other Religions, which were 
to trample down and destroy his flock during all that 
time. And even to hint at such a fulfillment as has some¬ 
times been suggested by some interpreters of prophecy, 
is entirely beneath its dignity and majesty. 

Centuries, and not days or years, is what is ordinarily 
necessary to meet its requirements. 

Sd. That the ravages and havoc wrought upon the 
Church, as foretold in these prophecies, were to be 
wrought by persecuting Powers, and not by mere indi- 


to be vastly overshadowed and vastly surpassed In gigan¬ 
tic wickedness by that colossal Power that was afterwards 
to trample down, persecute and destroy, and for long, long 
ages, the suffering Church of God . In comparison with 
its long, weary, desolating reign, that of Antiochus was 
short and almost insignificant. 



INTRODUCTION 


17 


viduals as such. Neither “horns” nor “kings” means 
single individuals, but Ruling Powers, unbroken lines or 
succession of rulers. They mean dynasties, Ruling Pow¬ 
ers viewed as a whole, and continuing down for centu¬ 
ries. But it is the same Power or Government, whether 
administered by kings, emperors, princes or popes. They 
were to be political or ecclesiastical forms of government 
continuing down through centuries of rule and dominion. 
They simply mean kingdoms or states, continuous ruling 
Powers. Even the instance of Alexander the Great, the 
“notable horn” of the Grecian Goat, which was so sud¬ 
denly snapped 1 asunder and came to an end, is no excep¬ 
tion to this principle. It was not Alexander alone that 
was there represented under the symbol of the Great 
Horn, but his dynasty, consisting of himself and his two 
sons, one of them as yet unborn at his death, but all 
three of them constituting one line or race of kings. 
And while two of them never reigned at all, but were 
cut off very soon after his own death, yet all three were 
included in the symbol of the Notable Horn, because be¬ 
longing to the same dynasty, and when all three were cut 
off within a very few years,.- the Great Horn was com¬ 
pletely broken. It was the extinction and abrupt termin¬ 
ation of Alexander and his dynasty. 

He was succeeded by four other 11 horns, ” i. e.: four 
other kingdoms or lines of rulers. Likewise with the 
“little horn” of the seventh chapter, having “eyes 
like those of a man,” and a “mouth speaking great 
things.” It does not refer to any one Pope more bold 
and blasphemous than the rest, or even dozens of them, 
but to the entire Papacy from its beginning to its close— 
the whole succession of Popes viewed as a continuous 
unbroken ruling Power. * 

The “little Horn” of the eighth chapter is also an¬ 
other of these political as well as ecclesiastical Powers 
—not Mohammed alone, nor Mohammed and his suc- 

*The Papacy, or Papal Monarchy, does not begin with 
the first of the Popes of Rome, but long years afterwards. 
There were quite a number of Popes that lived and died 



18 


THE LOST DREAM. 


eessors, but the Religion of Mohammed exercising a 
continuous and unbroken sovereignty for ages over the 
entire Eastern Church— a sovereignty and sway both 
ecclesiastical and political, but still a sway of the same 
governing power. So, with the “Wilful King ’’ of the 
eleventh chapter. It is not a single individual that is 
here designated, but a succession of rulers, a continuous 
line of Popes, all representing the same ecclesiastical 
and political form of government and the same princi¬ 
ples, and exercising the same unbroken sway. It is a 
succession of rulers, occupying the same authority, and 
holding and enforcing the same set of principles. No 
one individual has ever done all that is there attributed 
to this wilful king, nor could it all have ever been ac¬ 
complished in the lifetime of one individual. But there 
has been a succession of rulers, all exercising the same 
authority, perpetuating the same dominion, wielding the 
same sway, and continuing through centuries of rule and 
power, that has done each and every one of the things 
there foretold over and over again. And that was the 
Papal Monarchy. It is the 11 Little Horn” of the seventh 
chapter, and the “ Wilful King” of the eleventh chapter. 

Let the reader constantly bear this in mind, that a 
“Horn” in the prophecy, as well as a “King,” simply 
means a kingdom or state, a continuous line of rulers 
until it comes to an end, and not merely an individual. 

In the eleventh chapter, from verses 5 to 30, individuals 
are spoken of and their actions and exploits minutely 

before the Papacj began. Historians differ as to the ex¬ 
act beginning of this monarchy, becauhe more than one 
Pope made some arrogant and pretentious claims before 
they were admitted by other Rulers in the Church or 
State, and its most monstrous pretensions were not even 
thought of for some time after it began its career as one of 
the “Horns” of Prophecy. Somewhere in the sixth or sev¬ 
enth century it began to appear, and thrust up its head as 
a political as well as an Ecclessiastical Power among the 
nations of Europe, and by the end of the seventh century it 
was generally recognized as such and took its place as the 
Papal Monarchy. It then became one of the “Horns” of 
Prophecy. 



INTRODUCTION. 


19 


foretold, and they ave spoken of as “Kings,” but they 
form no exception to the principle laid down above, for 
they each form parts of one or the other of the two 
“horns,” the kingdoms of the North and the South 
warring against each other, until they are both broken 
off and destroyed by another Mighty Power that now 
comes into view, and designated as “Arms.” 

So, also, with this same “Arms.” It is Rome in her 
entire history as a warlike military Power, whether un¬ 
der kings, consuls or emperors. The form of the gov¬ 
ernment changed several times during the course of 
centuries, but it was the same military Power exercising 
its sovereignty and sway over the nations of the earth. 
When the military power of Rome was broken and the 
empire fell, the supremacy passed silently and by degrees 
into another form of government, and another set of 
hands, and the Papacy became seated on the throne and 
henceforth rules the world. And this “King,” the 
Papacy in its entire history, is the “King” who does 
“according to his will,” and of whom the subsequent 
declarations of that chapter are made.* 

4th. Prophecy never repeats itself. I do not mean 
by this that Prophecy never alludes to the same events 
or series of events more than once, for this it often does 
—but that the same Prophet never utters two prophecies 
covering exactly the same ground, or alluding to exactly 
the same series of events. If one Ruling Power comes 
in again after having been already foretold and its career 
sketched off in outline, it is because another phase of 
its character and some new facts entirely distinct and not 
as yet disclosed before, have now been developed and are 
to be sketched off. 

But if it is the same old Power already foretold and 
described, and nothing new to be revealed about it, it 
does not come up again in detail, for the Prophet never 
repeats himself in this manner. It will readily be seen 


*As a military power, Rome appears in Daniel’s Proph¬ 
ecy as “Arms.” As an Ecclesiastical Power, it appears 
as the Wilful King. 



20 


THE LOST DREAM. 


that the application of this principle at once rules out 
the Jew from Daniel’s eighth chapter as the “trans¬ 
gressors” now “come to the full.” These are an entirely 
different set of “transgressors/ never alluded to before, 
and not to appear again in Daniel’s prophecies. 

The Jew, as the great “transgressor” in rejecting hi* 
King and putting him to an ignominious death, even that 
of the cross, will appear in the ninth chapter and be 
fully described there, receive his punishment, and pass 
from view to re-appear no more in Daniel’s visions.* 
But in the eighth chapter neither he nor the rejection 
of Christ by him is the subject of the Prophecy, and 
consequently neither one is alluded to. 

Bo, likewise, is the Roman also ruled out as the Power 
that took away the “Daily Sacrifice,” and “polluted 
the sanctuary of strength” in that same chapter. Be¬ 
cause in that capacity, taking away the literal daily 
sacrifice and polluting the literal sanctuary of strength, 
he will be foretold in the ninth chapter. Hence it can¬ 
not he, and it is not the Roman who is there spoken of. 
It is another Power now rising into view, of whom noth* 
ing had been foretold before, viz.: the Moslem and his 
fierce and fanatical Religion. It is the Religion of the 
Koran, representing the Mohammedan Power, and no>t 
the Roman there coming on the stage. 

5th. Added to these is another fact continually to be 
remembered—the intentional concealment from human 
minds of the full meaning of these prophecies until near¬ 
ly the time of their complete accomplishment. These 
prophecies were put under seal by God himself, and 
were intended to remain so until near the time of their 
termination. As Time moved slowly on, and the Provi¬ 
dence of God gradually unfolded to his people his hidden 


*The Jew is indeed seen in Daniel’s 11th chapter (vs. 
5-30), a vision subsequent to that in the 8th and 9th chap¬ 
ters, but his history as there foretold is what took place 
long before his conduct as foretold in the 9th chapter. No 
later glimpse of his history is given in Daniel than what 
is given in that chapter. 



INTRODUCTION. 


21 


purposes, the salient points of these prophecies would 
come into light and be seen and discerned by “the wise.” 
Those who were carefully and prayerfully observing th* 
silent march of events, and thoughtfully studying the 
prophecies of this book, would “understand” something 
of their meaning, though not clearly perceiving all that 
was meant because a great part of them was as yet un¬ 
fulfilled. 

Thus even before the Reformation, the Papacy was de¬ 
tected and the Pope recognized as the predicted “Man 
of Sin,” as he slowly disclosed through mist and gloom 
his hard and repulsive features, and gradually revealed 
his forbidding, yet unmistakable, form. Deep darkness 
for a while enveloped and enshrouded him, and his full 
outlines were not yet perfectly disclosed, but enough was 
seen to clearly point him out as the one beyond all 
question of whom Prophecy spake. His blasphemous 
mouth uttering “great things against the God of gods,” 
his frightful character as the savage Waster and Deso- 
lator of God’s ravaged and slaughtered flock, his impious 
lies, his corruption and perversion of the truth, and his 
arrogant claims and pretensions as he slowly grew into 
shape and form during the silent march of centuries, all 
so clearly pointed Jiim out as the predicted “Lawless 
One” who would set himself above all human authority, 
both in the Church and out of it, that there could be 
no mistaking him. And lie was recognized and pointed 
out as such. 

And even the giant “Apostasy” had also been dis¬ 
cerned by some of these enlightened observers of the times, 
and proclaimed by them even before the days of Luther, 
some of whom suffered for their faithful testimony and 
sealed it with their blood. * 

All these things “the wise” understood. At the 
same time the full meaning of many of these prophecies 
had not yet been reached by the occurrence of the event* 
foretold, and the seal was still unremoved upon them, 


See note A. 



22 


THE LOST DREAM. 


consequently it could not be discerned at the time. And 
it was only when they had well nigh run their course, 
and thus been very largely fulfilled, that their real mean¬ 
ing could be perceived. It required centuries for the 
accomplishment of this. 

From some of these prophecies the seal has now been 
almost entirely removed by the silent march of events. 
Centuries of accomplished history have almost completely 
taken it away. On some of them, however, the seal yet 
partially remains, as there are still some very momentous 
events yet to take place, but at present, lying far down 
in the deep, dark, pregnant womb of futurity. Specula¬ 
tions, therefore, as to when, ■where or how they are to 
be fulfilled are manifestly in vain, and can be little more 
than idle speculation, or uncertain conjecture. Time 
alone can make them known, and as its Mystic Stream 
flows silently along, emerging slowly from the clouds 
and mist and darkness of a yet undeveloped future, the 
events themselves will come prominently into view and 
their meaning then unmistakably be discerned. 

From some of these prophecies, however, the removal 
of that seal evidently cannot be far distant. 

By carefully remembering and noting the** well-known 
and reasonable principles, there will be little difficulty 
on discovering and identifying the great events of history 
in which these predictions of Daniel have been so minute¬ 
ly and marvellously fulfilled, and the reader will be 
prevented the conspicuous mistakes so often made in 
interpreting the Book of Daniel, many of which have not 
only been absurd and impossible, but also dishonoring 
and degrading to the dignity of Prophecy. 


The visions and prophecies recorded in the Book of 
Daniel took place under three different kings or rulers 
of Babylon, and cover a period of nearly 70 years. Two 
of them (Chaps. 2 and 4) were under Nebuchadnezzar; 
three of them (Chaps. 5, 7 and 8) were under Belshazzar; 
and two (Chaps. 9, 10, 11, and 12) were under Darius 
the Mede. The first two were seen by Nebuchadnezzar, 



INTRODUCTION. 


23 


the remainder by Daniel. The other portions of the book 
are principally a narrative of important events that 
took place in Babylon during the Prophet’s lifetime, 
and most of them in connection with his own personal 
experience. 



ORDER OF THE VISIONS. 


1st. Under Nebuchadnezzar. 

The Lost Dream. (Chap. 2.) 

The Times of the Gentiles. (Chap. 4), 33 years 
afterward. 

2d. Under Belshazzar. 

The March of Empire. (Chap. 7), 15 years after¬ 
ward. 

The Crescent and the Cross. (Chap. 8), 2 years af¬ 
terward. 

Weighed and Found Wanting. (Chap. 5), 15 years 
afterward. 

3d. Under Darius. 

Messiah the Prince. (Chap. 9), 1 year afterward. 

The Man of Sin. (Chap. 10 to 12), 3 years afterward. 

Daniel’s ministry thus covered a period of nearly 70 
years. 






THE PANORAMA. 


Like the Book of Revelation, to which it bears in many 
respects a very remarkable resemblance, the Book of 
Daniel is a most magnificent Panorama—a striking dis¬ 
play of some of the most stupendous scenes in the thrill¬ 
ing drama of history. 

One by one they are brought out as the curtain is si¬ 
lently withdrawn, which conceals them from view, and are 
seen to be sketched by a Master’s hand. The Artist 
moved a pencil that was touched and directed by the 
Omniscient Spirit of God. One after the other appear 
the actors on the mystic stage, as they are afterwards to 
appear in the real drama of life, fulfill their parts, re¬ 
cede from view, to be succeeded and followed up by oth¬ 
ers, until the tragedy is finished and the sublime drama 
is brought to its close. 

Successively appears to view, each one in its appointed 
place, the various Empires and Dynasties that are to 
have such tremendous bearing on the history and expe¬ 
rience of God’s Church. First rises into view the Baby¬ 
lonian with head of gold and royal rod of power—fol¬ 
lowed next by the Persian with silvery Arms and breast. 

Then comes the conquering Greek with brazen helm 
and heart unquailed, as his flying legions rush irresis¬ 
tibly to victory. Then mounts the stage the blood-be¬ 
sprinkled Roman and moves athwart the scene like some 
destroying Demon, as he carves his way with sword and 



28 


THE LOST DREAM. 


steel and horrid implements of war, through hecatombs 
of dead, to the lordly dominion of the world. All come 
and go and move in majestic silence as they act their 
parts upon the mystic stage. 

In its appointed place, and at its appointed time, as 
the hour hand of divine purpose travels slowly round 
the dial plate of Time, the designated spot is reached, 
the signal sounded, and the great Tragedy of all history 
appears. The hour is come, “the hour and power of 
Darkness,” and there on Calvary’s summit stands out 
the Cross in all its lustrous 'glory, though blackened fox 
a time with agonies and blood and death. Upon its 
outstretched arms hangs One, the meek and lowly Naza- 
rene, dying not for his own, but for others’ sins, dis¬ 
owned and rejected by his own race and people, but hon¬ 
ored and acknowledged of God the Father as Heaven’s 
all sufficient sacrifice for the atonement of a world’s 
transgressions. 

It is Messiah’s glorious day, and Messiah himself the 
“Prince.” Quick follows the doom and desolation of 
that city and her sons, who such a deed could do, and trib¬ 
ulation, anguish, wrath and indignation dire roll in upon 
them like a flood. And now, through dim haze and mist 
of centuries, may be seen the weary-footed race, the 
wandering Jew toiling and staggering on beneath his aw¬ 
ful load, as he journeys down the centuries, without a 
country and without a home ,toward the appointed con¬ 
summation. It is the “Desolate Nation” now moving 
wearily across the scene. 

But human history now grows dark, and horrors un¬ 
speakable and woes settle down upon a frightened world. 

It is the “Eclipse of Faith.” Shadows weird and 
wild are seen slowly creeping o’er the face of the earth, 
and monstrous shapes and forms peer through the dark¬ 
ness or commence enveloping the nations. 

Dimly shining in the Eastern skies is seen a pale, 
thin, glimmering Crescent, from wffiose lower horn there 
hangs a dripping sword, and from whose upper point 
there burns and blazes a fiery torch in most threatening 


THE PANORAMA. 


29 


form. Fierce turbaned warriors in countless thousands 
and armed w T ith Jehovah’s avenging sword, hurst upon 
the scene and ride with maddened rush and trampling 
fury over the doomed countries. It is the Moslem with his 
bloody sword, and his fierce, fanatical creed of hatred, 
lust and death. Following close upon his wake, and from 
behind the same mystic curtain, rush forth the mighty 
armies of the Crusader, bold and fearless champion* of 
the Holy Cross and the Holy Sepulchre. Flashing like 
a gleam of light, as he, too, for a brief period fulfils his 
part, his armies ride in their resistless might, or roll 
like a desolating inundating flood o’er Moslem lands 
and Moslem realms. Then clash and clang and shout 
and shriek, and horse and rider, dead and dying, Moslem 
and Christian, saint and Saracen lie blended and inter¬ 
mingled together in vast piles of slain on the battle 
fields of Europe and the Holy Land—and he, too, silently 
sinks beneath the engulfing wave. 

And still the darkness deepens,, and the shadows grow 
more awful and horrifying. The Eclipse of Faith grows 
blacker and blacker, for it is in Western as well as 
in Eastern lands that the truth of God lies buried in deep¬ 
est ignorance and darkest superstition. Clouds of incense 
offered in blind idolatry to a newly-created God, darken 
the very skies. Crucifixes and rosaries, meaningless 
masses or mumbled prayers pattered in an unknown 
tongue, are the order of the day. Relics, bones and beads 
receive the devout adoration of their senseless worship- 
pel's; the Man of Calvary has died in vain and supersti¬ 
tion, ignorance and death settle down upon a Church and 
worship called by his name. The “eye within,” (Matt. 
6: 22-23), has indeed become “darkness,” and, alas, 
“how great is that darkness.” 

And now, arising amid the gloom and darkness, in dim 
and indistinct outlines at first, but slowly taking shape 
and form, are seen the Awful Features of another Rising 
Power, foretold full oft by seer and sentinel as he stood 
©n the distant watchtowers of the past, small, insignificant 
and unpretentious in its beginnings, but destined to 


30 


THE LOST DREAM. 


swell to colossal size, trample down and terrorize the na¬ 
tions by its heel of power, and befoul and blacken history 
with its deeds of crime and blood. As centuries roll 
along, the undeveloped features of that repulsive face 
assume more clear and distinct shape—a hideous counte¬ 
nance is seen scowling and glowering amid the mist and 
gloom, and unmistakably is discerned the Satanic gleam 
of a cunning, crafty eye—the opening of a huge and hell¬ 
ish mouth pouring forth its blasphemies, and all sur¬ 
mounted by a glittering Triple Crown. It is the Man of 
Sin, t'be mighty “Mystery of Iniquity,’’ the Gigantic 
Papacy, that is for its 1,200 years and more to beat down, 
trample into dust, and crush and curse mankind as no 
Power before it or since has done—the most monstrous 
Iniquity that has ever befouled the earth or blasphemed 
high Heaven. 

Shifts again the tumultuous scene—rises once more 
the mystic curtain, and now a crowned and canonized 
Ghostly Power, slowly rises into view. A deified virgin, 
bedecked and brightened with gems and gold and pre¬ 
cious stones, assumes the place where Jesus sat supreme, 
and prostrate millions bow and pour forth to her the 
homage of the heart in shameful, shocking idolatry. 
’Tis “Holy Mother,” “Mother of God,” “Queen of 
saints and angels,” “Queen of Heaven,” “Hear ns, 
Holy Mother, look down and bless and save.” Mariola- 
try! 

The vision fades away, the scene grows dark and in¬ 
distinct, and yonder behind the shrouding curtain ap¬ 
pear the towers of Rome, the gorgeous palaces where 
dwells this Man of Sin, planted in all their magnificence 
and splendor “between the seas,” and beneath his pon¬ 
derous power and dominion, the down-crushed Church 
of God, the “Glorious Holy Mountain,” over which he 
sits supreme and lords it with a rod of iron. 

Again the sickening scene recedes from view, and now 
as the curtain parts for the last and crowning scenes, is 
dimly seen in the far-off distance the kindling of Mich¬ 
ael’s eye and the fiery flashing of Michael’s sword, as 


THE PANORAMA. 


31 


the Great Archangel rises from his place for the defence 
and deliverance of God r s helpless saints. 

Quick work now, for Michael wields a mighty arm and 
swings a mighty sword! And then, tribulation, anguish, 
wrath and fiery indignation roll in once more like over¬ 
flowing flood to whelm the nations, and earth grows 
pale. Now’, conflicts, wars and strifes amid opening 
graves and resurrection robes, and crowns of victory, 
triumphs and everlasting joy. And then the ceaseless 
ages go whirling by. 

Intermingled with all these scenes of woe and horror 
—this silent appearing in the drama of history of so 
many of its most conspicuous actors, are to he seen 
vast piles of slaughtered saints, dungeons, rack and fiery 
flame, martyrs by the million mounting to the skies, as 
faggot, sword and nameless tortures do their deadly work 
—and then at last the) rumbling of the chariot wheels and 
kindling of the glowing skies. Lo, yonder! Yonder, 
wreathed in flame and borne on wheels of flashing fire 
rolls triumphantly along the Advancing Chariot. It bears 
the King Himself, the Great Ancient of Days, hoary 
with the ages of Eternity, with attendant angels and 
thousand thousands, ministering around him. 

There, too, the Great White Throne, the Judgment 
Trump, the Peal of Doom, the saints triumphant, and the 
final close. The mystery finished, human history ended, 
the actors come and gone, the drama carried to its full 
completion—and the curtain falls! 

Truly a most awful but impressive Panorama of the 
history of God’s people, surpassed in its matchless gran¬ 
deur and comprehensive brevity only by that of the seer 
of Patmos, the Revelation of St. John. 

Dazed and blinded by the astonishing scenes as that 
stupendous Panorama passed so swiftly before us, we 
close our eyes and tremblingly ask, “Where are we?” 
“What has happened; has it all gone; is the vision 
closed?” And, anxiously, with him of old, inquire, “How 
long to the end of these wonders—how long, oh, Lord, 
how long?” And as we wait to catch the answer, whis- 


32 


THE LOST DREAM. 


pered, perhaps, from heaven, there sounds but a dim, 
faint, feeble echo, “Hew long, oh, Lord, how long?” fol¬ 
lowed by a brief but unsatisfying reply, “Go thou thy 
way till the end be, ” and that is all. 


I. 

UNDER NEBUCHADNEZZAR. 

(1) The Lost Dream. 

(2) The Times of the Gentiles. 


THE LOST DREAM. 


(Daniel 2d Chapter.) 

1. And in the second year of the reign of Nebuchadnez¬ 
zar, Nebuchadnezzar dreamed dreams, wherewith his spirit 
was troubled, and his sleep brake from him. 

2. Then the king commanded to call the magicians, and 
the astrologers, and the sorcerers, and the Chaldeans, for 
to shew the king his dreams. So they came and they stood 
before the king. 

3. And the king said unto them, I have dreamed a dream, 
and my spirit was troubled to know the dream. 

4. Then spake the Chaldeans to the king in Syriac, O 
king, live forever; tell thy servants the dream, and we will 
shew the interpretation. 

5. The king answered and said to the Chaldeans, The 
thing is gone from me; if ye will not make known unto 
me the dream, with the interpretation thereof, ye shall be 
cut in pieces, and your houses shall be made a dunghill. 

6. But if ye shew the dream, and the interpretation there¬ 
of, ye shall receive of me gifts and rewards and great 
honour; therefore, shew me the dream, and the inter¬ 
pretation thereof. 

7. They answered again and said, Let the king tell his 
servants the dream, and we will shew the interpretation 
of it. 

8. The king answered and said, I know of certainty that 
ye would gain the time, because ye see the thing is gone 
front me. 


34 


THE LOST DREAM. 


9. But if ye will not make known unto me the dream, 
there is but one decree for you; for ye have prepared 
lying and corrupt words to speak before me, till the time 
be changed; therefore tell me the dream, and I shall 
know that ye can shew me the interpretation thereof. 

10. The Chaldeans answered before the king, and said, 
There is not a man upon the earth that can shew the 
king’s matter; therefore there is no king, lord, nor ruler, 
that asked such things at any magician, or astrologer, or 
Chaldean. 

11. And it is a rare thing that the king requireth, and 
there is none other that can shew it before the king, ex¬ 
cept the gods, whose dwelling is not with flesh. 

12. For this cause the king was angry and very furious, 
and commanded to destroy all the wise men of Babylon. 

13. And the decree went forth that the wise men should 
be slain: and they sought Daniel and his fellows to 
be slain. 

14. Then Daniel answered with counsel and wisdom to 
Arioch the captain of the king’s guard, which was gone 
forth to slay the wise men of Babylon: 

15. He answered and said to Arioch the king’s captain, 
Why is the decree so hasty from the king? Then Arioch 
made the thing known to Daniel. 

1C. Then Daniel went in, and desired of the king that 
he would give him time, and that he would shew the 
Ling the interpretation. 

17. Then Daniel went to his house and made the thing 
known to Hananiah, Mishael, and Azariah, his compan¬ 
ions: 

18. That they would desire mercies of the God of heaven 
concerning this secret: that Daniel and his fellows should 
not perish with the rest of the wise men of Babylon. 

19. Then was the secret revealed unto Daniel in a night 
vision. Then Daniel blessed the God of heaven. 

20. Daniel answered and said. Blessed be the name of 
God for ever and ever: for wisdom and might are his: 

21. And he changeth the times and the seasons: he 
removeth kings, and setteth up kings: he giveth wisdom 
unto the wise, and knowledge to them that know under¬ 
standing: 

22. He revealeth the deep and secret things: he know- 
eth what is in the darkness, and the light dwelleth 
with him. 

23. I thank thee, and praise thee, O thou God of my 
fathers, who hast given me wisdom and might, and hast 
made known unto me now what we desired of thee: for 
thou hast now made known unto us the king’s matter. 

24. Therefore, Daniel went in unto Arioch, whom the king 
had ordained to destroy the wise men of Babylon: he 


THE LOST DREAM. 


35 


went and said thus unto him: Destroy not the wise 
men of Babylon: bring me in before the king, and I will 
shew unto the king the interpretation. 

25. Then Arioch brought in Daniel before the king in 
haste, and said thus unto him, I have found a man of the 
captives of Judah, that will make known unto the king 
the interpretation. 

26. The king answered and said to Daniel, whose name 
was Belteshazzar, Art thou able to make known unto me 
the dream which I have seen, and the interpretation 
thereof? 

27. Daniel answered in the presence of the king, and 
said, The secret which the king hath demanded cannot the 
wise men, the astrologers, the magicians, the sooth-sayers, 
shew unto the king: 

28. But, there is a God in heaven that revealeth secrets, 
and maketh known to the king Nebuchadnezzar what shall 
be in the latter days. Thy dream, and the visions of thy 
head upon thy bed, are these: 

29. As for thee, O king, thy thoughts came into thy 
mind upon thy bed, what should come to pass hereafter: 
and he that revealeth secrets maketh known to thee what 
shall come to pass. 

30. But as for me, this secret is not revealed to me for 
any wisdom that I have more than any living, but for 
their sakes that shall make known the interpretation to 
the king, and that thou mightest know the thoughts of thy 
heart. 

31. Thou, O king, sawest, and behold a great image, 
This great image, whose brightness was excellent, stood 
before thee: and the form thereof was terrible. 

32. This image’s head was of fine gold, his breast and his 
arms of silver, his belly and his thighs of brass. 

33. His legs of iron, his feet part of iron and part of 
clay. 

34. Thou sawest till that a stone was cut out without 
hands, which smote the image upon his feet that were 
of iron and clay, and brake them to pieces. 

35. Then was the iron, the clay, the brass, the silver, 
and the gold, broken to pieces together, and became like 
the chaff of the summer threshing-floors: and the wind 
carried them away, that no place was found for them: 
and the stone that smote the image became a great 
mountain, and filled the whole earth. 

36. This is the dream: and we will tell the interpretation 
thereof before the king. 

37 Thou, O king, art a king of kings: for the God of 
heaven hath given thee a kingdom, power, and strength, 
aud glory. 

38. And wheresoever the children of men dwell, the 


36 


THE LOST DREAM. 


teasts of the field and the fowls of the heaven hath 
he given into thine hand, and hath made thee ruler over 
them all. Thou art this head of gold. 

39. And after thee shall arise another kingdom inferior 
to thee, and another third kingdom of brass, which shall 
bear rule over all the earth. 

40. And the fourth kingdom shall be strong as iron: 
forasmuch as iron breaketh in pieces and subdueth all 
things: and as iron that breaketh all these, shall it break 
in pieces and bruise. 

41. And whereas thou sawest the feet and toes, part 
of potters’ clay, and part of iron, the kingdom shall be 
divided; but there shall be in it of the strength of the 
iron forasmuch as thou sawest the iron mixed with miry 
clay. 

42. And as the toes of the feet were part of iron, and 
part of clay, so the kingdom shall be partly strong, and 
partly broken. 

43. And whereas thou sawest iron mixed with miry 
clay, they shall mingle themselves with the seed of men: 
but they shall not cleave one to another, even as iron 
is not mixed with clay. 

44. And in the days of these kings shall the God of 
Leaven set up a kingdom, which shall never be destroyed: 
and the kingdom shall not be left to other people, but it 
shall break in pieces and consume all these kingdoms, and 
it shall stand for ever. 

45. Forasmuch as thou sawest that the stone was cut 
out of the mountain without hands, and that it brake in 
pieces the iron, the brass, the clay, the silver, and the 
gold; the great God hath made known to the king what 
shall come to pass hereafter; and the dream is certain 
and the interpretation thereof sure. 

46. Then the king Nebuchadnezzar fell upon his face, 
and worshipped Daniel, and commanded that they should 
offer an oblation and sweet odours unto him. 

47. The king answered unto Daniel, and said, Of a 
truth it is, that your God is a God of gods, and a Lord 
of kings, and a revealer of secrets, seeing thou couldest 
reveal this secret. 

48. Then the king made Daniel a great man, and gave 
him many great gifts, and made him ruler over the whole 
province of Babylon, and chief of the governors over 
all the wise men of Babylon. 

49. Then Daniel requested of the king, and he set Shad- 
rach, Meshach, and Abed-nego, over the affairs of the 
province of Babylon: but Daniel sat in the gate of the 
king. 


THE LOST DREAM. 


37 


It was in the second year of the reign of Nebuchad¬ 
nezzar, King of Babylon, i. e., about the year 603 B. C., 
that the events narrated in the second chapter of Daniel 
occurred. His spirit was troubled and “his sleep brake 
from him. ” Disturbing dreams had been flitting through 
his mind, and he tossed anxiously upon his sleepless 
couch. 

What may have been the occasion * to suggest such 
thoughts to the king’s mind, of course we do not know. 
But the cause appears to have been an anxious desire on 
his part to learn the future and ascertain what it con¬ 
cealed. Did it bode good or ill to him now approaching 
the summit of his glory? How long would that colossal 
empire, which he was now establishing and strengthening, 
continue? When and how would it terminate? Would 
one of his own posterity succeed to that imperial sway 
that he was now wielding with such lordly power, or 
would the sceptre pass at his death to another’s posterity 
and another dynasty? These, or similar thoughts, per¬ 
haps passed through his mind. Disturbed by them he 
fell asleep. But his rest was broken, and he “dreamed 
dreams whereby his spirit was troubled.” And they 
were dreams of empire. 

A strange commotion and overturning of earthly thrones 
was witnessed in his visions and a bewildering succession 
of dynasties, one after another in wild and rapid suc¬ 
cession. Kingdoms were rising and falling, crowns 
crumbling, and sceptres vanishing away. While gazing 
in astonished bewilderment upon the perplexing scenes, 
the whole vision assumed definite form and shape, grad¬ 
ually a Majestic Image of blended elements and gorgeous 
yet terrific appearance stood before him. Its form was 
commanding, and its aspect awe-inspiring and terrible. 
Incongruous materials entered into its composition. Its 
head of the finest gold, its breast and arms of glittering 
silver, its loins and thighs of burnished brass and its 
feet partly of iron and partly of miry clay. 

But suddenly, and to the unspeakable astonishment of 
the royal dreamer, a small and insignificant-looking stone, 


38 


THE LOST DREAM. 


cut without hands from a mountain, falls with irresisti¬ 
ble power against the Image, strikes it upon the feet, 
topples it over, and crushes its shattered fragments into 
atoms, which are blown hither and thither by the whirling 
winds so that no place was found for them; and the 
stone itself, which had caused such irretrievable destruc¬ 
tion, swells to immense proportions and fills and covers 
the earth. , 

This was the dream which was “certain,” and “the 
interpretation thereof sure . 99 

It was the Impersonation of Imperial Power that 
stood before the king—the blended, towering and awful 
form in which some of the splendid creations of Time 
were to appear and hold sway over the sons of men. 

Four Mighty Empires, a part of the prolific offspring 
of the future, were to burst into being, succeed one an¬ 
other in the order represented in the Image, and be 
themselves, in turn, overpowered, annihilated and swept 
away by another, a mightier and more mysterious Power 
than any that had preceded it. 

The kingdom which is not of earth, and which was to 
rise in splendor over the ruins of all earthly thrones and 
dominions, overcome all opposition, and extend its bounds 
until eo-extensive with those of earth, was even then pro¬ 
jecting its shadows across the interval of centuries, and 
the bewildered Monarch caught a glimpse of its mys¬ 
terious rise, progress, and irresistible advancement to 
universal dominion. But suddenly the vision vanished, 
and with it all recollection of the same. Morning came, 
but all was gone. Dream and vision, gold and silver, 
brass and iron, towering Image and smiting stone had dis¬ 
appeared and faded from his mind. 

So utterly was it effaced from memory that no effort 
on the king’s part, no skill of Chaldean astrologer or 
soothsayer could recall the faintest impressions of it. 

Enraged beyond measure at the exposed vanity and 
worthlessness of the arts of the magicians, astrologers 
and dream^expounders of Babylon, the king, in a fit of 
wild and ungovernable rage, gives orders for their irn- 


THE LOST DREAM. 


39 


mediate destruction. At this juncture, and just as the 
order was about to be earned out, or, perhaps, had al¬ 
ready begun to be carried out, God interposes, and once 
more, as so often before, “the hour of man’s extremity 
is found to be the hour of God’s opportunity.” The se¬ 
cret is made known to Daniel, a Hebrew captive of the 
princely line of David, but a mere youth at the time, 
who discloses both the dream and its. interpretation to 
the astonished king. High honors are heaped upon the 
youthful seer, fragrant incense is burned before him, 
profound homage paid to him as the divinely-favored 
diseloser of Heaven’s secrets to men, and Daniel and his 
friends are promoted to the highest positions in the 
gift of the king. 

The following particulars are those pointed out, and es¬ 
pecially emphasized in the vision: 1. The vision was to 
be fulfilled in the latter days (“last days,” as it is 
sometimes expressed), a common expression occurring 
quite frequently in both the Old and the New Testa¬ 
ments, and usually meaning the Gospel Dispensation. 

(See Isaiah 2: 1-2—'Hebrews 1: 2, etc.) Hence Christ, 
on beginning his ministry, announced the “Kingdom of 
Heaven” as at hand, and because of its near proximity, 
called upon man to repent and believe the Gospel. In 
this announcement of his there was a manifest allusion 
to this prophecy of Daniel, and “the kingdom of Heav¬ 
en ’ ’ which was at hand was none other than that kingdom 
spoken of in the prophecy when “the God of Heaven 
would set up a kingdom which shall never be destroyed,” 
(v. 44). 

The period was now fulfilled, and that kingdom thus 
foretold by Daniel was about to be set up. The Stone 
was soon to smite the great Image on its feet. 

2. Before the appearing of this smiting Stone four 
great Empires were to rise, succeed one after the other, 
viz., the Babylonian, Medo-Persian, Greek, and the Rom¬ 
an—represented by the gold, silver, brass, and iron and 
clay of the Image. 

3. These were all to be succeeded by a fifth, repre- 


40 


THE LOST DREAM. 


sented by the emblem of a Stone, cut without hands 
from out the mountain, and which was itself to become 
a mountain and fill the earth. 

4. The peculiarities of this Fifth Kingdom were (1), 
it appeared as an unsightly stone and insignificant in its 
appearance—not gold or silver or brass or iron, as the 
other kingdoms were represented as being, but simply 
a stone, something without life and apparently of no 
value or worth. 

This Stone represented Christ’s Religion as a ruling, 
governing, conquering Power, God’s Kingdom here upon 
earth and among men, unsightly, unattractive, of no 
worth or value in the eyes of men in comparison with 
the more glittering gold and silver of earth,—simply 
a stone and nothing more. (2) But with all that, and 
its apparent unattractiveness and insignificance with men, 
it was of divine origin. It was “cut without hands” 
and cut from out the mountain. Christianity when it ap¬ 
peared upon earth did not make its appearance at the 
time, place, or in the circumstances in which it did, 
through any design, intention, purpose or plan of man. 
It was derived from no human source whatever, nor set 
up or established by the power of man, being cut without 
hands from out the Mountain. Its origin was in 
God. And so it was represented as arising from 
no human origin and through no human intention. 

The Mountain represents God, the mighty unchanging 
and unchangeable One—steadfast, immovable, and imper¬ 
ishable, surviving all the ravages of Time, unaffected by 
any of the revolutions of earth, remaining the same yes¬ 
terday, today and forever—the Refuge, Rock, and sure 
Defence; the impregnable stronghold of his people and 
their “Dwelling-place in all generations.” Out of this 
Rock was the religion of Christ first taken, and in Him 
it had its origin. 

(3) It was to be overwhelming and irresistible in its 
power. Nothing would be able to withstand or success¬ 
fully oppose it. It was to overthrow, shatter, crush and 
annihilate the towering Image and scatter its broken 


THE LOST DREAM. 


41 


fragments like chaff before the whirling winds. That is, 
all forms of earthly power are to go down 'before the 
triumphant principles of Christ’s Religion, and all the 
broken fragments of human glory, power, opposition are 
to be driven away like the whirling chaff before the 
storm and disappear forever. 

Human Creeds,, systems of Philosophy, false religions, 
predictions of defeat, prophecies of disaster, opposition 
of every kind, all of it simply chaff in God’s estimation, 
is to be shattered, scattered, swept away before the ad¬ 
vancing principles of this triumphant Religion. 

And all this Christianty began to accomplish and has 
continued to accomplish ever since its first appearance on 
earth. Its maxims, principles and teachings so different 
from all that had preceded it in the political principles 
and maxims of human governments, viz., those principles 
of righteousness, justice, truth, equity, the rights and 
brotherhood of man, forgiveness of injuries, love of ene¬ 
mies, and love for our fellow men, all of which have 
ever been its distinguishing principles and characteris¬ 
tics, have made utter havoc with what had been before 
the teachings and tenets and characteristics of man’s rule 
and government on earth. It has utterly broken them 
to pieces and scattered them like chaff before the driv¬ 
ing storm. Wherever it has gone, these principles of 
unrighteousness, sin, injustice, wrong-doing, oppression, 
on which preceding governments had been founded, and 
by which they had been maintained and upheld, have 
been swept away and “no place found for them.” 
Wherever it has become the reigning ruling power, 
all such ideas and principles have been dashed 
to pieces and blown away. Beneath the benefi¬ 
cent and heavenly principles of this Most Holy Religion 
“no place will ever be found for them.” And this ef¬ 
fect of the prevalence of the principles of Christ’s reli¬ 
gion will continue to be more perceptibly marked, until 
this religion has obtained complete and universal ascend¬ 
ency over mankind. 

(5) This Stone was to smite the Image on its feet. 


42 


THE LOST DREAM. 


As interpreted by Daniel, this Kingdom of the God of 
Heaven was to be “set up in the days of those kings.** 
The religion of Christ was to appear on earth under the 
Roman State or Government in its last form as a politi¬ 
cal Power, which last form was the Empire. 

And this Christianity did. Our Saviour, the Founder 
of that Religion, was born in a province of the Roman 
Empire, and his religion was commenced being preached 
during the existence of that empire, and before its final 
overthrow. It was “in the days of those kings.** 

(6) It was “not to be left to other people.** It was 
not to be abandoned or given up of God as had been 
those others, to be succeeded by some other. This king¬ 
dom was to have no successor. It was Earth *s last and 
mightiest Religion. 

The idle prattle that is sometimes heard about a 
“universal religion ’’ yet to come, or “the coming reli¬ 
gion of the future** is but childish prattle. “The uni¬ 
versal religion** for mankind has already come. “The 
coming religion of the future” is even now here, and 
has been here for nearly twenty centuries. There will 
be no other. It has made its appearance according to 
vision and prophecy, and it has come to stay, and one 
day its beneficent blessings are to be extended over all 
the earth. 

And it will continue forever, for such is the uniform, 
unvarying, and constant testimony of Prophecy. Dream 
and Vision, Sage and Seer, Science and Scripture, as 
well as the unutterable and unquenchable longings of 
humanity, all proclaim that fact. 

’Twas in the second year of Babel’s mightiest king 
When on his royal couch the Prince lay slumbering, 
That dreams of empire vast disturbed his troubled rest, 
And drove sweet sleep away far from the Monarch’s 
breast. 

A vision filled his mind, a vision dire and dread, 

And stood before him as he lay upon that sleepless bed; 


THE LOST DREAM. 


43 


And when the morning dawned the dream had vanished 
all, 

Nor thought nor effort strong one feature could recall. 

Fled was the gorgeous vision, fled—the wondrous scene 
was gone—> 

Nor could soothsayers skilled within great Babylon, 

Nor practis’d Magian learn’d the faded dream restore, 
And boasting wise men well their vaunted arts give o’er. 

‘ 1 Make known the dream,” th’ impeerious monarch cries, 
“Or dies each one.” While Magian well replies, 

“Nay, ’tis a rare, rare thing the king doth now require, 
Which none but unseen Gods in mortals can inspire.” 

In vain; no words the wrath of angered King can lay, 
And goes the mandate forth proud Babel’s seers to slay. 
Then in that direst hour of man’s extremity 
Heaven makes the secret known, and shows what is to be. 

Within those towering walls a Hebrew captive dwelt, 
Who at Jehovah’s shrine in lowly homage knelt, 

Daniel, of princely birth—to him, and him alone, 

High Heaven disclosed the dream, and thus he made it 
known: 

“Thou, King, upon thy sleepless couch didst lie 
In anxious thought to read futurity; 

Sleep from thy troubled breast did fly, 

And Time his fateful scenes disclosed to thee. 

Thou sawest in visions startling on thy bed 
A Form colossal, terrible and dread; 

Of frightful mien, and glittering golden Head, 

And silvery Arms and Breast, but brass midway, 

And Feet of iron part, and part of miry clay. 

“Thou sawest until a Stone, hewn without hand 
From out the mountain, fell with ponderous power 


44 


THE LOST DREAM. 


Against the towering Form so terrible and grand, 

And overthrew its glory in an hour. 

Then were the crumbling iron, clay, and brass, 

And gold, and silver broken, shattered, hurled, 

And mingled in one shapeless mass; 

And like the flying chaff by tempest whirled, 

Were borne and scattered far throughout the wide, wide 
world. 


“ Henceforth were found for them nor place nor name, 
While lo! the Stone of such mysterious birth, 

Which smote with might so terrible, became 
Itself a Mountain, filling all the earth. 

This, this thy Dream—learn now what it portends. 

By Heaven enthroned o’er field, fowl, flock and fold, 
And sceptre potent which o’er earth extends, 

And wide dominion such as ne’er of old— 

Thou, mighty King, thou art this glittering Head of 
gold. 


“Succeeding thee shall rise an Empire vast, 

Another world-wide Realm, but yet by thee excelled 
As silver is by shining gold surpassed. 

’Tis Persia next by whom the sceptre’s held, 

Then comes a Third, foreshadowed by the brass, 

Inferior greatly to the Second 'and thee. 

A brazen kingdom ’tis which comes to pass; 

The brazen-armored Greek earth now shall see, 

Who’ll sway a mighty sceptre and a mighty race shall be. 


“A Fourth, with strength of iron, this succeeds: 
’Tis Rome the iron-handed and of iron heart, 
Gloating in human gore and bloody deeds; 
Remorseless, ruthless, and of devilish art. 

And inasmuch as thou didst further see 
The feet, part iron, part of potter’s clay, 

So in this Realm two elements there’ll be 


THE LOST DREAM. 


45 


Of strength and weakness, till it fills its day; 

Though frail like clay, like iron, none so strong as they. 

“Of iron nerve, and proud undaunted soul, 

Indomitable will, unknowing fear, 

Imperial power that bursts o’er all control, 

Unfeeling, stern—with manners rude, severe— 

These, these her mighty elements of strength. 

But weak by mingling with such ones as they; 

Allied to those they conquered, till at length 
Becoming like them; civil faction, fray, 

Intestine strife, corruption—these the miry clay. 

“Then in the day of Rome’s imperial sway 
Will God erect his kingdom on the earth, 

Before which all shall fall and fade away— 

Brass, iron, clay; while this, of heavenly birth, 
O’erspreads the earth, and evermore shall stand. 

Yet not by war and blood in torrents spilled, 

Nor man’s devices, but by Unseen Hand. 

This, this thy dream—’tis sure, for God hath willed, 
And what High Heaven decrees shall surely be fulfilled.” 

The Prophet ceased, Heaven’s purposes disclosed, 

His mighty task is done. Then prostrate fell 
The awe-struck king, as fumes of incense rose, 

To honor one who secrets such could tell; 

And spake the King, “In truth thy God alone, 

0 Daniel, is a God of gods, and Lord 
Of Kings—none other could such scenes make known, 
None other secrets such reveal.” Then gives he word, 
And gifts and honors rare are on the Seer conferred. 



“THE TIMES OF THE GENTILES.” 


(Daniel, 4th Chapter.) 

1. Nebuchadnezzar the king, unto all people, nations, 
and languages, that dwell in all the earth; Peace be 
multiplied unto you. 

2. I thought it good to shew the signs and wonders that 
the high God hath wrought toward me. 

3. How great are his signs! and how mighty are his 
wonders! his kingdom is an everlasting kingdom, and his 
dominion is from generation to generation. 

4. I Nebuchadnezzar was at rest in mine house, and 
flourishing in my palace: 

5. I saw a dream which made me afraid, and the 
thoughts upon my bed and the visions of my head troub¬ 
led me. 

G. Therefore made I a decree to bring in all the wise 
men of Babylon before me, that they might make known 
unto me the interpretation of the dream. 

7. Then came in the magicians, the astrologers, the Chal¬ 
deans, and the sooth-sayers: and I told the dream before 
them; but they did not make known unto me the inter¬ 
pretation thereof. 

8. Put at the last Daniel came in before me, whose name 
was Belteshazzar, according to the name of my god, and 
in whom is the spirit of the holy gods: and before him I 
told the dream, saying, 

9. O Belteshazzar, master of the magicians, because 
I know that the spirit of the holy gods is in thee, and no 
secret troubleth thee, tell me the visions of my dream that 
I have seen, and the interpretation thereof. 

10. Thus were the visions of mine head in my bed: I 
saw', and behold a tree in the midst of the earth, and 
the height thereof was great. 


48 


THE LOST DREAM. 


11. The tree grew, and was strong, and the height there¬ 
of reached unto heaven, and the sight thereof to the 
end of the earth: 

12. The leaves thereof were fair, and the fruit thereof 
much, and in it was meat for all: the beasts of the field 
bad shadow under it, and the fowls of the heaven dwelt 
in the boughs thereof, and all flesh was fed of it. 

13. I saw in the visions of my head upon my bed, and 
behold, a watcher and an holy one came down from heaven: 

14. He cried aloud, and said thus, Hew down the tree, 
and cut off his branches, shake off his leaves, and scatter 
his fruit: let the beasts get away from under it, and the 
fowls from his branches. 

15. Nevertheless, leave the stump of his roots in the 
earth, even with a band of iron and brass, in the tender 
grass of the field: and let it be wet with the dew of 
heaven, and let his portion be with the beasts in the grass 
of the earth. 

16. Let his heart be changed from man’s, and let a 
beast’s heart be given unto him: and let seven times pass 
over him. 

17. This matter is by the decree of the watchers, and 
tbe demand by the word of the holy ones: to the intent 
that the living may know that the Most High ruleth in 
the kingdom of men, and giveth it to whomsoever he will, 
and setteth up over it the basest of men. 

18. This dream I king Nebuchadnezzar have seen. Now 
thou, O Belteshazzar, declare the interpretation thereof, 
forasmuch as all the wise men of my kingdom are not able 
to make known unto me the interpretation: but thou art 
able: for the spirit of the holy gods is in thee. 

16. Then Daniel, whose name was Belteshazzar, was 
astonied for one hour, and his thoughts troubled him. 
The king spake, and said, Belteshazzar, let not the dream, 
or the interpretation thereof, trouble thee. Belteshazzar 
answered, and said, My lord, the dream be to them that 
hate thee, and the interpretation thereof to thine enemies. 

20. The tree that thou sawest, which grew, and was 
strong, whose height reached unto the heaven, and the 
sigbt thereof to all the earth: 

21. Whose leaves were fair, and the fruit thereof much, 
and in it was meat for all: under which the beasts of 
the field dwelt, and upon whose branches the fowls of the 
heaven had their habitation: 

22. It is thou, O king, that art grown and become strong: 
for thy greatness is grown, and reacheth unto heaven, and 
thy dominion to the end of the earth. 

23. And whereas the king saw a watcher and an holy 
one coming down from heaven, and saying, Hew the tree 
down, and destroy it; yet leave the stump of the roots 


THE TIMES OF THE GENTILES. 


49 


thereof in the earth, even with a band of iron and brass, 
in the tender grass of the field; and let it be wet with the 
dew of heaven, and let his portion be with the beasts 
of the field, till seven times pass over him: 

24. This is the interpretation, O king, and this is the 
decree of the Most High, which is come upon my lord 
the king: 

25. That they shall drive thee from men, and thy dwell¬ 
ing shall be with the beasts of the field, and they shall 
make thee to eat grass as oxen, and they shall wet thee 
with the dew of heaven, and seven times shall pass over 
thee, till thou know that the Most High ruleth in the king¬ 
dom of men, and giveth it to whomsoever he will. 

26. And whereas they commanded to leave the stump 
of the tree roots; thy kingdom shall be sure unto thee, 
after that thou shalt have known that the heavens do 
rule. 

27. Wherefore, O king, let my counsel be acceptable unto 
thee, and break off thy sins by righteousness, and thine 
iniquities by shewing mercy to the poor; if it may be a 
lengthening of thy tranquillity. 

28. All this came upon the king Nebuchadnezzar. 

29. At the end of twelve months he walked in the pal¬ 
ace of the kingdom of Babylon. 

30. The king spake, and said, Is not this great Babylon, 
that I have built for the house of the kingdom by the 
might of my power, and for the honour of my majesty? 

31. While the word was in the king’s mouth, there fell 
a voice from heaven, saying, O king Nebuchadnezzar, to 
thee it is spoken: The kingdom is departed from thee: 

32. And they shall drive thee from men, and thy dwell¬ 
ing shall be with the beasts of the field: they shall make 
thee to eat grass as oxen, and seven times shall pass 
over thee, until thou know that the Most High ruleth 
in the kingdom of men, and giveth it to whomsoever he 
will. 

33. The same hour was the thing fulfilled upon Neb¬ 
uchadnezzar: and he was driven from men, and did eat 
grass as oxen, and his body was wet with the dew of 
heaven, till his hairs were grown like eagles’ feathers, 
and his nails like birds’ claws. 

34. And at the end of the days I Nebuchadnezzar lifted 
up mine eyes unto heaven, and mine understanding re¬ 
turned unto me, and I blessed the Most High, and I 
praised and honoured him that liveth for ever, whose do¬ 
minion is an everlasting dominion, and his kingdom is 
from generation to generation: 

35. And all the inhabitants of the earth are reputed as 
nothing: and he doeth according to his will in the army 


50 


THE LOST DREAM. 


of heaven, and among the inhabitants of the earth: and 
none can stay his hand, or say unto him, What doest thou? 

26. At the same time my reason returned unto me: and 
for the glory of my kingdom, mine, honour and brightness 
returned unto me; and my counsellors and my lords 
sought unto me; and I was established in my kingdom 
and excellent majesty was added unto me. 

37. Now I Nebuchadnezzar praise and extol and honour 
the King of heaven, all whose works are truth, and his 
vays judgment; and those that walk in pride he is able to 
abase. 

There are no means of ascertaining the exact date of 
this Dream and Vision of Nebuchadnezzar. It took place 
after the occurrences mentioned in the preceding chap¬ 
ter, but how long afterward can only be conjectured. 

The Dream refers particularly to Nebuchadnezzar him¬ 
self, and was a solemn prophecy as well as premonition 
of a heavy judgment of God coming upon him because 
of his exceeding pride and forgetfulness of God. It was 
completely fulfilled in the course of the events so minutely 
and graphically described in the chapter itself. 

On recovering from his period of madness, the chas¬ 
tened king looks up to Heaven in humble gratitude, 
acknowledges the justice of his punishment, and pours 
out his heart in adoring praise and worship. And after¬ 
wards, having been restored to his throne, his honors and 
his former greatness, he issues his royal proclamation to 
"all people, nations and languages,” relating his expe¬ 
rience and God’s marvelous dealings toward him, and 
calling upon all that “dwell in all the earth” to exalt, 
extol and honor the same Glorious Being, “all whose 
works are truth and his ways judgment.” 

This might seem to be all that was intended or implied 
in this Dream and Vision of Nebuchadnezzar, relating 
principally, if not exclusively, to his individual history 
and when accomplished in him as foretold in the vision, 
completely and perfectly accomplished. Yet commenta¬ 
tors and students of Scripture have not failed to see in 
it a deeper and wider application of Prophecy than mere¬ 
ly what was fulfilled in the experience of Nebuchadnez- 


THE TIMES OF THE GENTILES. 


51 


zar. By some of them it is believed to be a prophetic 
revelation of that period spoken of by our Saviour in 
his great prophecy of the fall and destruction of Jerusa¬ 
lem and the subsequent dispersion and oppression of the 
Jewish people until the “times of the Gentiles” be ful¬ 
filled. They regard this period, i. e., “the seven times” 
which were to pass over Nebuchadnezzar as the period 
there alluded to by our Saviour in his prophecy under the 
description “the times of the Gentiles.” His statement 
is. “And Jerusalem shall be trodden down of the Gen¬ 
tiles, until the times of the Gentiles be fulfilled” (Luke 
21.24), using an expression that seems to have been 
familiar to the disciples and needing no explanation. 
It was evidently an expression well known among the 
Jewish people and having a precise and definite meaning 
and hence requiring no explanation when used in the 
presence of his disciples. 

Now there is no other place in their Sacred Writings 
where that period thus described seems to be so clearly 
alluded to as in this prediction made in connection with 
the malady of Nebuchadnezzar. Hence “the Seven 
Times” which were to pass over him seem to have a 
deeper meaning than merely the seven years which were 
to mark out the duration of his malady, and evidently 
were understood among the Jews themselves as indicat¬ 
ing a period in the history of their nation, during which 
the Gentiles were to have the ascendency in some way 
or other, and which came to be known among them as 
“the times of the Gentiles.” Hence the expression was 
used by our Saviour to his disciples, and requiring no 
explanation to enable them to understand it, that Jeru¬ 
salem was to be trodden down of the Gentiles until “the 
times of the Gentiles” were fulfilled. 

Paul also seems to allude to this well-known opinion 
and belief prevalent among the Jewish people, in his ex¬ 
planation of the excision and rejection of Israel because 
of their sin and unbelief (Rom. 11:25), and how long 
they were to remain in that state of excision and rejec¬ 
tion. It was to be “until the fullness of the Gentiles be 


•52 


THE LOST DREAM. 


come in.” During that time Israel as a nation would 
stand aloof from God and be cut off from the blessings 
of the Gospel because of their unbelief and sin, but the 
Gentiles would be brought especially near and have 
conferred on them such gracious privileges and blessings 
as they had never before experienced in their history. 
It was their day of grace and during its continuance mul¬ 
titudes of them would be brought into the church and 
saved. But when that period was completely fulfilled, 
then the “times of the Gentiles” would come to an end 
and Israel .would be once more brought near to God and 
received back into his church. 

Now if these “times of the Gentiles” (in our Saviour’s 
"prophecy) refer only to the period of Jerusalem’s deso¬ 
lation, as some think, beginning with the capture and de¬ 
struction of that city by the Romans, we have no defi¬ 
nite data to go upon by which to determine how long 
they will continue nor when they will end. Nothing more 
than that they cover the period, long or short, when the 
Gentile will occupy the place in the church so long held 
and occupied by the Jew. It may be 2,000 years, or it 
may be l#ss. We have no means of knowing. But if 
the term refers to “the seven times” which were to pass 
over Nebuchadnezzar as the representative of the Gentile 
world, then they began long before our Saviour’s day, 
and when they are fulfilled Jerusalem will cease to be 
trodden down and not before. 

Taking, therefore, one “time” as a prophetic year, 
i. e., 360 common years, 7 times will be 2520 years. And 
beginning it at 588 B. C., when Nebuchadnezzar first 
captured and destroyed Jerusalem, and when Jerusalem 
first began to be “trodden down of the Gentiles,” it 
vrill terminate in A. D. 1932. This great period (2,520 
years) will be the period known as “the times of the 
Gentiles.” At its termination therefore in A. D. 1932, 
or about that time, we may confidently look for some 
great religious movement among the Jews themselves or 
among Christian nations that will result in the deliver¬ 
ance of Jerusalem from the oppression of that Power that 


THE TIMES OF THE GENTILES. 


53 


has trodden it down so long, and also in the conversion 
of the Jews to Christianity. The “seven times’’ will 
then have passed over mankind, and “the times of the 
Gentiles” as last be fulfilled. 

In some form or other, it is to be an era of great joy 
and blessing to mankind. (Rom. 11:12.) 

This chapter, from beginning to end, seems to be un¬ 
questionably a regular decree which- Nebuchadnezzar 
issued after his recovery from that malady of madness 
from which he had suffered for seven years. It was no 
doubt copied out of the original records preserved in 
Babylon by the Prophet Daniel, and to which he had 
free access, and contains the very words which Nebuchad¬ 
nezzar himself used. 

It is addressed to all the provinces and all the differ¬ 
ent people in his vast empire, and is a brief but very 
clear and impressive narration of the circumstances con¬ 
nected with his malady, what led to it, God’s design and 
purpose in it, how his reason returned to him, and with 
it his restoration to the honors, dignity and glory that 
he 'had previously enjoyed, and the feeling of reverence, 
love and obedience that he now exercisd towards this 
adorable King of heaven “all whose works are truth and 
his ways judgment.” 

It is one of the finest, as w y ell as most ancient, records 
of antiquity now in existence, and is a model of dignity, 
majesty, modesty and impressive declaration. 

The Decree as proclaimed by King Nebuchadnezzar: 


Ye people, nations, tongues—and all that dwell 
Within this realm of mine—to you be peace. 
Methought it good to shew, make known, and tell 
The wonders, which the Mighty God Most High 
In majesty divine, toward me hath wrought. 

How great his wonders! and how strange his acts! 
How glorious that dominion wide of His, 

That kingdom which from age to age endures! 


54 


THE LOST DREAM. 


While in mine house at rest, and flourishing 
Within my palace fair, I dreamed a dream 
And saw a vision startling—and which much 
Affrighted me. In vain magicians learned, 
Astrologers, and dream-interpreters 
Came in at my command and sought to make 
Its meaning known, till Daniel came—so famed 
In Babylon as he within whose breast 
Reside© the spirit of the Holy Gods. 

Known too as Belteshazzar—called by name 
Of mine own God—to whom I thus then spake: 


“Oh, Belteshazzar, favored one, whose skill 
And knowledge rare in searching secrets deep, 

And reading dreams divine, so well I know— 

Thus are the visions of my head. I saw 
And lo, a towering tree whose height sublime 
Reached even to the skies, and seen from far 
Through all the earth. Its branches spread; its leaves 
Were fair; its fruit exceeding much; and food 
It furnished free to all; while crouching beast, 

And fowl of every wing flocked underneath 
Its shade, and freely fed of its fair fruit. 

And thus it stood, a gorgeous sight indeed 
For all to see. 


“Then lo, a Holy One, 

A watcher from the skies came down and cried 
With mighty voice, ‘Hew down the tree so high; 
Each goodly branch cut off ; shake off its leaves, 
And scatter far its fruit. Let beasts and birds 
From underneath its sheltering shade be driven. 
Yet leave its stump and roots deep in the ground, 
Secured by iron band and wet with dew 
Of heaven; his portion with the beasts of earth; 
His heart from that of man to brute’s be changed; 
And this be done till seven times shall pass 
O’er him, and thereby all the living know 


THE TIMES OF THE GENTILES. 


55 


That God Most High rules here e'en on the earth, 

And giveth unto 'whomsoever He will 

Its kingdoms, glory, power—tho' base they be 

Among the sons of men. This great decree, 

Now thus made known by those who never sleep, 

Is sure: 'twill come to pass, for so God wills.' 

“Now, Daniel, with that wusdom rare which God 
Hath given thee, this strange, mysterious Dream 
With all its purport deep disclose to me." 

Speechless, in mute astonishment and awe, 

The Prophet silent stood, nor moved nor spake, 

While troubling thoughts disturbed his breast, for well 
The mighty meaning of the Dream he saw, 

And shrank to make its solemn message known. 
Perceiving which, the king, as if full well 
Its import deep he silently had guessed, 

Cried out, “Oh, Belteshazzar, fear thou not, 

Whate'er its message be, to set it forth 

And now disclose what Heaven reveals to thee." 

Then spake the Seer, “The Dream, my lord, 

Be to thy foes; its meaning deep fulfilled 

In him who hateth thee. May Heaven now ward 

From thee what there's so solemnly revealed. 

The Dream is this: the Tree of towering height, 

And branching limb, and leaf all flourishing, 

(•So fair, so beautiful, so grand a sight,) 

With welcome shade to fowl of every wing, 

And food to bird and brute which flocked there sheltering, 

“That tree is thou, to awful greatness grown, 

And spreading out in power and pride, 

With wide dominion and on mighty throne, 

'Twas thou, oh, King, to whom the Watcher cried. 

And whereas thou didst further see and hear 
That Watcher call aloud from out the sky, 

‘Hew down the Tree,' 'twais Heaven's message clear, 


56 


THE LOST DREAM. 


Now shadowing forth thy doom, so sure, so nigh— 

A judgment from the King of kings, the Lord Most High, 

“ Forth from the haunts of men shalt thou he driven, 
Thy reason from her lofty throne be fled; 

Thy portion with the brutish herd be given; 

As feeds the ox, so too shalt thou be fed— 

Thy body moistened with the dews of night; 

The field, thy home; its sustenance, thy fare; 

While seven times roll around in silent flight, 

Until that lesson thou hast learned so rare, 

That Heaven rules on high, on earth, and everywhere. 

“Yet whereas to the stump of that proud tree 
Was left its root remaining in the ground, 

So shall thy kingdom still remain to thee 
Secure, and by thee yet again be found. 

Wherefore, oh, King, accept I pray thee now 
This humble counsel that I offer thee; 

To Heaven’s high will thy haughty spirit bow; 

Break off thy sins; hear and obey—Twill be 
Thy life, and lengthening out of thy tranquility.” 

Such was the dream, and such its meaning true, 

And all accomplished soon. As walked one day 
The king with stately majesty, to view 
The City as she in her beauty lay— 

Surveying wall and tower and palace gate, 

And gardens as if hanging in the sky— 

His heart breaks out, with boastful pride inflate, 

“Is not this Babylon the Great which I 

Have built for mine own honor, greatness, state, 

And my own glorious name to long perpetuate?” 

Scarce had these swelling words of pride been spoke 
When thunder peal burst from the opening skies, 

And startling voice from heaven the silence broke, 

As swiftly to his ear the message flies: 

“Oh, King, t'hy kingdom passes from thee now; 


THE TIMES OF THE GENTILES. 


57 


Thy heart within thee, to a brute’s be turned— 

Forth from thy throne, with madness seized, go thou, 
And brutish be, until God’s hand discerned 
That lesson humbling to thy pride at last thou’st 
learned. ’ ’ 

It spoke no more. The heavens elosed again. 

That selfsame hour the king in madness fled, 

Forsook his throne, his home, the haunts of men, 

And like the grazing beast of field he fed; 

His locks unshorn, like eagle’s feathers grew; 

His nails, like talons of the bird of prey; 

His body, moistened by the falling dew, 

Until the appointed period passed away, 

And Babel’s king bows meekly to his Monarch’s sway. 

Then reason once again returns, and he 
Subdued, looks up to heaven—reveres, adores; 

And God, his kingly throne and dignity 
And power as erstbefore, to him restores. 

With grateful heart and hymn of praise sincere 
The humbled king then summons all to bless 
And honor Him whom hosts of heaven revere; 

And Him extol in joy or deep distress, 

Whose ways are truth, and all whose judgments right* 
eousness. 




II. 

UNDER BELSHAZZAR. 


(1) The March of Empire. 

(2) The Crescent and the Cross. 
(3 Weighed and Found Wanting. 


THE MARCH OF EMPIRE. 

(Daniel, 7th Chapter.) 

1. In the first year of Belshazzar king of Babylon, Daniel 
had a dream and visions of his head upon his bed: then 
he wrote the dream, and told the sum of the matters. 

2. Daniel spake and said, I saw in my vision by night, 
and behold, the four winds of the heaven strove upon the 
great sea. 

3. And four great beasts came up from the sea, di¬ 
verse one from another. 

4. The first was like a lion, and had eagle’s wings; I 
beheld till the wings thereof were plucked, and it was 
lifted up from the earth, and made stand upon the feet 
as a man, and a man’s heart was given to it. 

5. And behold another beast, a second, like to a bear, 
and it raised up itself on one side, and it had three ribs 
in the mouth of it between the teeth of it: and they said 
thus unto it, Arise, devour much flesh. 

ft. After this, I beheld, and lo, another, like a leopard, 
which had upon the back of it four wings of a fowl; 
the beast had also four heads; and dominion was given 
to it. 

7. After this I saw in the night visions, and behold a 
fourth beast, dreadful and terrible, and strong exceeding¬ 
ly; and it had great iron teeth; it devoured and brake 
in pieces, and stamped the residue with the feet of it: 
and it was diverse from all the beasts that were before 
It: and it had ten horns. 



60 


THE LOST DREAM. 


8 . I considered the horns, and behold, there came up 
among them another little horn, before whom there were 
three of the first horns plucked up by the roots: and be¬ 
hold, in this horn were eyes like the eyes of man, and a 
mouth speaking great things. 

9. I beheld till the thrones were cast down, and the An¬ 
cient of days did sit, whose garment was white as snow, 
and the hair of his head like the pure wool: his throne wa« 
like the fiery flame, and his wheels as burning fire. 

10. A fiery stream issued and came forth from before 
him; thousand thousands ministered unto him, and ten 
thousand times ten thousand stood before him: the judg¬ 
ment was set, and the books were opened. 

11. I beheld then because of the voice of the great 
words which the horn spake: I beheld even till the beast 
was slain and his body destroyed, and given to the 
burning flame. 

12. As concerning the rest of the beasts, they had their 
dominion taken away: yet their lives were prolonged for 
a season and time. 

13. I saw in the night visions, and behold, one like the 
Son of man came with the clouds of heaven, and came 
to the Ancient of days, and they brought him near before 
him. 

14. And there was given him dominion, and glory, and 
a kingdom, that all people, nations, and languages, should 
serve him: his dominion is an everlasting dominion, which 
shall not pass away, and his kingdom, that which shall 
not be destroyed. 

15. I Daniel was grieved in my spirit in the midst of 
my body, and the visions of my head troubled me. 

16. I came near unto one of them that stood by, and 
asked him the truth of all this. So he told me, and made 
me know the interpretation of the things. 

17. These great beasts, which are four, are four kings, 
which shall arise out of the earth. 

18. But the saints of the Most High shall take the king¬ 
dom, and possess the kingdom for ever, even for ever and 
ever. 

19. Then I would know the truth of the fourth beast 
which was diverse from all the others, exceeding dread¬ 
ful, whose teeth were of iron, and his nails of brass; 
which devoured, brake in pieces, and stamped the residue 
with his feet: 

20. And of the ten horns that were in his head, and of 
the other which came up, and before whom three fell: 
even of that horn that had eyes, and a mouth that spake 
very great things, whose look was more stout than his 
fellows. 


THE MARCH OF EMPIRE. 


61 


21. I beheld, and the same horn made war with the 
saints, and prevailed against them; 

22. Until the Ancient of days came, and judgment was 
gl\en to the saints of the Most High; and the time came 
that the saints possessed the kingdom. 

23. Thus he said, The fourth beast shall be the fourth 
kingdom upon earth, which shall be diverse from all king¬ 
doms, and shall devour the whole earth, and shall tread 
it down, and break it in pieces. 

24. And the ten horns out of this kingdom are ten 
kings that shall arise: and another shall rise after them; 
and he shall be diverse from the first, and he shall sub¬ 
due three kings. 

25. And he shall speak great words against the Most 
High, and shall wear out the saints of the Most High, and 
think to change times and laws: and they shall be given 
into his hand until a time and times apd the dividing 
of time. 

26. But the judgment shall sit, and they shall take away 
his dominion to consume and to destroy it unto the end. 

27. And the kingdom and dominion, and the greatness 
of the kingdom under the whole heaven, shall be given 
to the people of the saints of the Most High, whose king¬ 
dom is an everlasting kingdom, and all dominions shall 
serve and obey him. 

28. Hitherto is the end of the matter. As for me Daniel, 
my cogitations much troubled me, and my countenance 
changed in me: but I kept the matter in my heart. 

Forty-eight years had elapsed since the then unknown 
youth had been summoned from his obscurity to stand 
before the king of Babylon and recall to him his forgot¬ 
ten dream. But he is now a youth no longer nor an 
unknown stranger. He has lived through four success¬ 
ive reigns *of Babylonian Kings, and is now entering 
upon the fifth, and his reputation and fame have long 
6ince spread beyond the narrow confines of Babylon. 
Belshazzar, the imbecile and profligate descendant of 
Nebuchadnezzar, has but recently ascended the throne, 
but his dynasty and his empire are limited now to a brief 
lease of power and are soon to pass away. 

The Head of fine gold beheld in Nebuchadnezzar’s vis¬ 
ion of empire had been slowly growing dim; the Arms 
and Breast of silver of the same vision are already throw- 


62 


THE LOST DREAM. 


ing their portentous shadows across the horizon, and the 
Mede and the Persian are now appearing conspicuously 
on the scene. Belshazzar had reigned nearly one year 
when Daniel was admitted to another vision, a continua¬ 
tion, as it were, of the'4 ream he had interpreted nearly 
half a century before. It is the March of Empire that 
he now beholds—the furious rage and strife of savage 
Empires rising upon the rains one of another, like wild 
beasts emerging from the storm-tossed deep. 

It was a wild and tumultuous succession of thrones and 
dominions, of crowns and kingdoms, one after the other, 
as the fleet-footed centuries hurried by, until One came 
in the clouds of heaven and took the dominion to him¬ 
self. 

“I beheld,’’ says he, “until the thrones were cast 
down and the Ancient of Days did sit, whose garment 
was white as snow and the hair of his head like the pure 
wool; his throne was like the fiery flame, and his wheels 
as burning fire. I saw in the night visions and behold 
One like to the Son of Man came with the clouds of 
heaven and came to the Ancient of Days and they brought 
him near before Him. And there was given him domin¬ 
ion and glory and a kingdom that all people and nations 
and languages should serve him: his dominion is an 
everlasting dominion which shall not pass away, and his 
kingdom that which shall not be destroyed.” 

It w r as a glimpse of the solemn future, a vision of one 
of those oft-occurring scenes so frequent in the history 
of earth, when nations stand before the Great Tribunal 
and receive from the Judge of all mankind the. recom¬ 
pense due to their deeds—one of those scenes, When God, 
who holds nations as well as individuals responsible for 
their conduct, steps in, makes bare his mighty Arm, sum¬ 
mons them to his judgment throne, and in the vicissi¬ 
tudes of his awful Providence executes on them the pun¬ 
ishment due to their ciimes. Such, for example, as oc- 


*See note B. 



THE MARCH OF EMPIRE. 


63 


curred in the overthrow of Babylon, Persia, Rome, Jeru¬ 
salem and many other worldly Powers that have arisen 
upon the earth, flourished, grown strong and powerful— 
become wicked, corrupt, oppressive, tyrannical, diaboli¬ 
cal, and then been shattered and broken to pieces by one 
Providence after another, and finally passed away, dis¬ 
appearing from the theater of history forever. 

Of the four great Beasts that Daniel beheld emerging 
from the sea of human passion, strife, and ambition, 
the first was the Babylonian represented by the Lion 
with eagle’s wings. For awhile it pushed its conquests 
with great rapidity and success—which feature of its 
history was denoted by the eagle’s wings, a bird that 
soars far and high. When its conquests under Nebuchad¬ 
nezzar were brought to a close and he was bereft of rea¬ 
son, driven from the society of men and made to eat 
grass like the ox, “his wings were plucked”; and when 
reason returned and he recognized and acknowledged 
(rod’s authority over him and with profound thankful¬ 
ness and gratitude paid him sincere worship and adora¬ 
tion, “a man’s heart was given him.” 

The second Beast like to a Bear was the Persian Em¬ 
pire which succeeded the Babylonian. It pushed its con¬ 
quests principally in one direction, westward, which was 
denoted by its raising itself up on one side. 

The “three ribs between itis teeth” were the principal 
provinces it conquered, viz.: Lydia, Babylonia and Egypt. 
The thirst for conquest which led to so many and such 
vast military expeditions that characterized so many of 
the kings of Persia, and many of which were extremely 
disastrous to them, attended with such shedding of blood 
and loss of life, is what is probably meant by the 
command given it to “arise and devour much flesh.” 

Next followed the Leopard with its four heads and four 
wings. This was the Macedonian Empire, which, first, 
under Alexander the Great, had but one head, but after 
his death was divided into four great divisions or king¬ 
doms under four of his most prominent generals. 


64 


THE LOST DREAM. 


The four wings indicated the extreme rapidity of its 
conquests. Under Alexander the armies of Macedonia 
seemed rather to fly than to march through the lands on 
their career of conquest. And a wild and irresistible 
impetuosity characterized his onsets against his enemies, 
more like the spring of a panther upon its victim than 
anything else. It was the leap of the Leopard on the 
back of its prey. 

The next wild Beast that slowly arose from the wildly- 
tossing waves was without a name. No wild beast in 
existence had those marks and those features that so 
conspicuously distinguished it. 1 ‘ Dreadful and terrible 
and strong exceedingly ,’ 7 with great iron teeth tearing 
and rending flesh and bones together, and nails or claws 
of brass, and with feet that stamped and ground to the 
earth all that it did not devour—differing from all the 
Beasts that had preceded it, and with ten huge horns 
growing out of its head, it was the wildest and most 
frightfully savage creature that the Prophet had ever 
beheld. While looking in wondering bewilderment upon 
it in its savage ferocity, rending and tearing the flesh 
of its victims, another horn, insignificant and inconspicu¬ 
ous at first, but afterwards growing to enormous propor¬ 
tions, was seen to slowly rise up and grow among the 
others, having a cunning, crafty eye, and impudent, arro¬ 
gant look, and which uprooted and overturned three of 
the other Horns around it. 

This little Horn opened its mouth against the Most 
High in most blasphemously-bold and astonishing lan¬ 
guage, persecuted and put to death his innocent and un¬ 
offending saints in almost countless multitudes, changed 
times and laws, and raged almost unrestrained like a fe¬ 
rocious wild animal until judgment was executed upon 
it and its dominion broken and taken away forever. 

There can be no mistaking the Wild Beast here rep¬ 
resented. Though without a name its distinguishing 
features are so marked and pronounced as to point it out 
unerringly among the nations of the earth. It is Rome, 


THE MARCH OF EMPIRE. 


65 


first as a Pagan Power conquering, ravaging, trampling 
down and devouring the nations as it carried its victo¬ 
rious arms throughout the earth, slaying and putting to 
death such vast numbers of God’s people during the 
period of its supremacy—and then afterwards as Rome 
Papal, i. e., Rome under the Popes. 

And in its savage ferocity, butchering and slaughter¬ 
ing God’s faithful saints, Rome Papal has far exceeded 
Rome, Pagan, both in the vast multitudes of those that 
she has butchered, as well as in the horrible cruelties 
she has inflicted upon them, and also in the length of 
her reign of blood.* It has been estimated that nearly 
Fifty Millions of people 'have been ruthlessly slaughter¬ 
ed by the Church of Rome during the 1,200 years of her 
supremacy among the nations, by her racks, dungeons, 
fires, inquisitions and “Holy Wars,” so called. 

The “Little Horn” is the Papacy that silently grew up 
among the other horns, i. e.: the other Powers constitut¬ 
ing the Empire, and which eventually rooted up and de¬ 
stroyed three of them, viz.: the Merovingian dynasty, 
the Lombard, and the Exarchate of Ravenna. This was 
accomplished by the Papacy during the Eighth Century. 

The “eyes of a man” in this little Horn denoted that 
cunning, crafty, far-seeing intelligence for advancing 
its own interests that has always been such a conspicu¬ 
ous feature in the history of the Papacy. Its unblush¬ 
ing arrogance, as well as bold and determined manner 
in which it has asserted and pushed its presumptuous 
pretentions, are denoted by the stout look, “more 
6tout than its fellows” that has marked the Papacy 
more than any other form of government that has ever 
been known upon earth. 

It was “diverse from all the other Beasts” that had 
preceded it. It exercised a double form of power, claim¬ 
ing and exercising jurisdiction over both the souls as 
well as bodies of mankind. It was to be both a political 
and also an ecclesiastical Power in one. And this has 


* See note C. 



66 


THE LOST DREAM. 


been one of the distinguishing marks of the Papacy, the 
Popes carrying two keys and also two swords in token 
of this claim—a dominion spiritual as well as a domin¬ 
ion temporal. But judgment is to sit, its dominion be 
taken away, consumed and destroyed even to the end, 
and the Papacy, like all other blood-thirsty and diaboli¬ 
cal Powers, is to perish. 

Already has its dominion been greatly shattered. Some 
of it has been taken away and consumed, and the rest 
of it one day will be. Its temporal sovereignty has even 
now been annihilated, and in the course of time its ec¬ 
clesiastical sovereignty will also be. For as a Ruling 
Power, both spiritual and temporal, its dominion over 
mankind is to be utterly destroyed. 

No power has ever appeared in history that has so 
minutely and so astonishingly fulfilled each and every 
one of these predicted features as has the Papacy, and 
there can be no posible question but that it is Rome 
Papal as well as Rome Pagan that is here described. 

Vv. 9-11. The appearance of the Ancient of Days, 
“judgment sitting,” etc, etc., is summed up and explain¬ 
ed briefly in three single verses (18, 22, 26), in which 
the whole matter is explained as meaning that “the 
saints took the kingdom and possessed it forever,’’— 
“judgment would be given to the saints,” etc., etc., and 
“the dominion of the Beast be taken away,” etc. 

It is only a grand and vivid description of the destruc¬ 
tion of Rome under the representation of a judgment 
scene, in which the “Ancient of Days,” attended by his 
flaming ministers of justice, is the Judge, etc., It is God 
against whom she has so grievousely sinned, God who pro¬ 
nounces her doom, and various nations and Powers of 
earth are the appointed ministers of his justice to exe¬ 
cute his sentence upon her. It, therefore, simply means 
the manner in which the power and dominion of perse¬ 
cuting Rome has been steadily broken, and its destruc¬ 
tion by the different nations she lorded it over, and that- 
it will be completely annihilated. And also that all this 
power and authority, accompanied and accomplished by 


THE MARCH OF EMPIRE. 


67 


different crushings and this breaking of her power have 
been attended with great slaughter, loss of life, loss of 
earthly possessions!, suffering, sorrow, anguish, death. 
This is very probably meant by “its body being destroy¬ 
ed and given to the burning flame” (v. 11). Its loss of 
authority and power accompanied and accomplished by 
such bloody and destructive revolutions and uprisings 
of the nations, has been both attended and followed by 
grievous calamities, misery and suffering, represented by 
the “burning flame,” and her anguish and misery have 
been like consuming fire. 

V. 13: “I saw in the nighit visions, and behold,, One 
like the Son of Man came with the clouds of heaven, and 
came to the Ancient of Days,” etc. 

These are "night visions,” because they are visions 
which foretell calamity, distress, perplexity, ruin to 
those who are the subjects of the vision. Of all these 
things “night” is the recognized symbol in Scripture, 
and consequently visions which are burdened with calam¬ 
ity and retributive Providences to proud, oppressive, and 
persecuting Powers are very significantly and appropri¬ 
ately emphasized by the Prophet as “night visions.” 

Another fact, too often overlooked to the proper un¬ 
derstanding of this vision, is the fact that the judgment 
here foretold and the judgment scene so graphically de¬ 
scribed, are both to take place here upon earth. It is 
not in the skies, nor amid flaming worlds that the Judge 
appears and the thrones are set, but here upon earth and 
at different times as the occasion may require, for it is 
national judgments and not individual ones that the 
Prophet portrays, and nations have no hereafter. When¬ 
ever judgment is pronounced upon them, therefore, it 
must be in this world and not in the next. Consequently 
the scenes here described are scenes to be witnessed upon 
earth and in the experiences of nations and peoples. 

Still another fact— the symbolical nature of the scene. 
The language, while representing real and actual occur¬ 
rences, is nevertheless entirely symbolical. Thrones, 
wheels, flames, fiery attendants, clouds, books, etc., are 


68 


THE LOST DREAM. 


al] clearly and plainly symbolical, but yet representing 
solemn realities, as may easily be proved from Scrip¬ 
ture. 

Hor example, the “cloud” was a familiar and well- 
understood emblem among the Old Testament Prophets, 
of the solemn and awful judgments of God as inflicted 
in the movements of his Providence upon nations and 
people. See, for example, Is. 19: 1, where the most 
fearful calamities and judgments about to be visited upon 
the kingdom of Egypt are represented under the figure 
of Jehovah “riding upon a swift cloud” into the land 
<of Egypt for its destruction and overthrow. So 
also, the Prophet Nahum (1: 3-6) in one of the sublim- 
est descriptions of the wrathful power and righteous 
judgments of God ever penned, represents him as march¬ 
ing through the skies in awful splendor and magnificence, 
•and attended by clouds of dust as his chariot rolls tri¬ 
umphantly along. He is marching forth to the punish- 
sment and overthrow of haughty Nineveh, and his Provi¬ 
dential judgments are to fall in “fury” upon her, end¬ 
ing in her complete ruin and destruction. 

These awful judgments of his Providence are the 
“clouds” with Which he is surrounded as he rides ir¬ 
resistibly on. 

In a similar manner the Prophet Zephaniah (1:15), 
foretelling a day of national calamity in which the sol¬ 
emn judgments of God are to fall upon Jerusalem and 
Judea and the entire Jewish people as a nation for their 
sin and wickedness, represents it as a day of clouds and 
thick darkness. 

In Ezekiel, too (32: 7-8), God uses the same figure 
to represent his coming in judgment upon Pharaoh and 
his people, in the way of great national calamities, when 
he declares his purpose of darkening the heavens, cov¬ 
ering the sun with a cloud, the moon and stars also, and 
“darkening the bright lights of heaven,”—all of which 
was accomplished in the overthrow of their Rulers, 
Princes, Counsellors, and the destruction of their cherish¬ 
ed national institutions. These were their “bright 


THE MARCH OF EMPIRE. 


69 


lights,’’ and by such awful “clouds” of judgment and 
calamity were they to be “darkened” and put out. 

The prophets were all familiar with this metaphor, 
and to them the “cloud” was the expressive symbol of 
God’s solemn Providences, irresistible, overwhelming, 
dark, dense, mysterious, and by which guilty nations 
were to be visited whenever God rose up to execute his 
judgments upon them. Of course the same figure was 
also familiar to Daniel. 

“One like the Son of Man, coming in the clouds of 
heaven,” and attended by flashing flame and burning 
chariot wheel was, therefore, merely a grand and sublime 
but entirely symbolical description of the movements 
of God in his Providence, as he visited upon nations their 
punishment or destruction. Of course it is language 
borrowed from the scenes and solemnities of the Great 
Judgment Day, but at the same time representing what 
is constantly taking place here upon earth as the Su¬ 
preme Judge of mankind rides his judicial rounds and 
summons the guilty nations to his bar. 

Hence it may readily be seen what “the clouds of 
heaven,” divested of their symbolical dress, really mean. 
Dark Providences, desolating judgments, fearful calami¬ 
ties, national distress and trouble brought upon people 
for their sins—these are the “clouds” in which God 
comes, this is the manner in which he summons them to 
his tribunal—and in this way the “thrones are set,” 
on each of which, as the particular nation is judged, the 
Great “Ancient of Days” takes his seat. 

V. 19. “Diverse From All the Rest.” 

At first Rome was only a political or secular Power, 
and under its earlier forms of government like all other 
kingdoms. But when it changed those forms and passed 
into its second stage of existence and became Rome 
Papal, claiming jurisdiction over all the spiritual affairs 
of earth, it became an ecclesiastical Power, and united 
both secular and ecclesiastical sovereignty under one 
dominion. It lorded it over the bodies of men and over 


70 


THE LOST DREAM. 


their souls. “It was diverse from all the rest"—none 
like it before or since. 

V. 26. “They shall take,” etc., i. e.: these Horns 
shall do so. (See Rev. 17: 16-17, where the same events 
are alluded to as they are here in Daniel.) 

In verse 12, “Their dominion was taken away . . . yet 
their lives were prolonged for a season and a time.” 

That is, the power and dominion of each one of these 
mighty Empires would be broken and destroyed as each 
one was overturned by its successor, but the spirit which 
animated and controlled each one would still exist and 
reappear in its successor. The same ambition for con¬ 
quest, lust of power, tendency to oppression, injustice, 
cruelty and wrong-doing, that was characteristic of one, 
and for which it had been destroyed by the hand of Hod, 
would be the leading characteristics in its successor. 
While its dominion had been destroyed and its existence 
as a distinct ruling Power in the earth brought to an 
end, its spirit still survived and was displayed again in 
its successor. The new-comer in this fespect was little 
or no improvement on the one that had preceded it, and 
been overturned by it. The body of the one had been 
hopelessly destroyed but its life had been perpetuated in 
the next that followed. It was just another imperious, 
cruel, tyrannical and oppressing Power. The body had 
been shattered, but the spirit survived. Persia destroyed 
Babylon, Greece Persia, and Rome Greece, but each, in 
turn, exhibited the same tyrannical, despotic love of 
power and the same course of wrong-doing. 

Even under Christian governments, and while the 
ft tone (of Nebuchadnezzar’s Dream) is breaking to pieces 
the fragments that remain of the principles of a sinful 
and wicked world, the life of these destroying monarchies 
is too plainly seen. Yet it is only for “a season and a 
time” that this life is to be prolonged. 

As the religion of Christ, designated in Daniel’s pro¬ 
phecies as the “Kingdom of the God of heaven,” ob¬ 
tains supremacy over mankind and over the hearts and 
consciences of its followers, the spirit of love, peace 


THE MARCH OF EMPIRE. 


71 


good-will and kindness to others will prevail and even¬ 
tually extinguish all crime and injustice and expel all 
wrong-doing from the earth. Then “the lives ’ 9 of these 
worldly Powers will be forever ended as well as “their 
dominion taken away.” 


Beside the Great Sea’s wave-washed shores he stood, 
While scene of grandeur wild the iseer beheld; 

Conflicting storms in wrathful fury raged 
And strove upon the tossing deep, while surged 
And foamed the restless, rolling billows there. 

Then, suddenly, amid the elemental war, 

And from the wildly-tossing waves emerged 
Four Beasts—fierce, wild, ungovernable, and huge. 

A Lion first, with wings, and heart like man’s; 

Then raging Bear, to whom was given command, 

“Arise, devour much flesh,” which even then 
Three bleeding ribs between its teeth held fast. 

A Leopard next—four-headed and four-winged, 

To whom dominion wide was given. Then quick 
A nameless Beast of awful form arose; 

Ten-horned, with iron teeth and feet that stamped 
And crushed to atoms its poor, hapless victims,— 
Blaspheming Heaven and slaughtering Heaven’s own 
saints, 

Till came its day of doom and judgment fell,— 

And hurled into the Burning Pit it rose no more. 

The Seer beheld but understood it not, 

Till asked he wonderingly the Angel there,— 

Who thus the mighty meaning of the scene disclosed. 

“Thou sawest ascend from out the storm-tossed Sea 
Four Beasts—fierce, raging and of frightful form; 
Four mighty Empires they which yet shall be, 

Born of conflicting passion, strife and storm. 

Each on its path of conquest, carnage, crime, 

Shall rush, and o’er the earth wild ruin cast; 

While slowly roll away the years of Time,— 


72 


THE LOST DREAM. 


Till comes the Fifth, God's noblest Kingdom vast, 

Which o’er all earth shall spread, and evermore shall last. 

“The lordly Lion first, with eagle’s wings 
Shall rush to swift, resistless conquest on, 

Fast vanquishing proud peoples, Kingdoms, Kings; 

’Tis haughty, stern, but Queenly Babylon. 

The Medo-Persian next as flesh-devouring Bear 
Shall rise to power, and climb th’ imperial throne, 

And rage with uncontrolled fury there, 

Till it fulfils its Heaven-appointed day, 

And passes in dread battle’s shock and shout away. 

“Next speeds the four-winged Leopard of the West, 
Four-headed, fierce, and hastening to the prey; 

So fleet in conquest, distancing the rest,— 

’Tis Greece, the warlike, rising to her world-wide sway. 
’Tis Macedonia’s Empire, fleet of wing, 

Now sweeps along in wild victorious war, 

Till falls her famous Chief, her conquering Kang; 

One Kingdom first, then parted into Four, 

Till perish one by one those Heads, to rise no more. 

“Then from the dark tempestuous Sea ascends 
The Nameless Beast with iron teeth and stamping feet, 
Which crush and trample what those teeth may rend, 
And rages like wild Demon from the Pit. 

’Tis Rome the Terrible—Pagan, PAPAL ROME, 

Hell’s own creation, from the Abyss below, 

With speechless horror filling many a 'home, 

And anguish, agony unspeakable, and woe, 

Till down into the quenchless flame ’twill one day go. 

“Ten horns thou sawest to this Beast belong, 

For kingdoms ten shall one dominion make, 

And all unite to make those fetters strong, 

Which bind the nations and cause men to quake. 
Amongst these Homs shall still another rise, 


THE MARCH OF EMPIRE. 


73 


A little Horn,* before which Three shall fall,— 

With Mouth that poureth forth its blasphemies, 

And crafty Eye, and look more stout than all, 

And arrogance so lofty as all earth to appall. 

“Great things against the God of gods 'twill speak; 
E'en changing times and laws. High Heaven's restraints; 
And with its dungeons, flames and terrors, wreak 
Its ruthless fury on God's hapless saints. 

And into its dread power shall they be given 
For full twelve hundred weary years and more, 

While godless Priests and Popes blaspheme High Heaven, 
And, stained and smeared all o'er with human gore, 
Continues guiltless blood in torrents vast to pour. 

“Diverse this raging Beast from all the rest, ** 

None like it hath been, none again shall be; 

A ghostly kingdom of vast power possessed, 

A temporal Prince, yet carrying Heaven's Key. 

But doom shall come—just doom, and judgment sit; 

The saints shall triumph and ascend the throne, 

And Rome shall sink into the yawning Pit, 

Hurled into its depths like ponderous Millstone thrown,! 
'Tis meet— for guilt like hers this world hath never 
known.” 

Go, Daniel, go,—thy gorgeous Dream is told, 

To thy bewildered gaze now stand revealed 
Time's mighty secrets, which shall yet unfold 
Each in its day, and each be well fulfilled; 

Its pregnant cycles hurrying one by one, 

Shall rise, recede, and speed beyond the tomb, 

Until its last, long, lingering course is run, 

And Judgment falls like wakening peal of doom, 

Upon the startled tribes in deepest, direst gloom. 


* See Rev. 18: 21. 

** Claiming and exercising both temporal and spiritual 
power. 

fThe Papacy. 


























































































































































































































































































































































THE CRESCENT AND THE CROSS. 


(Daniel, 8th Chapter.) 

1. In the third year of the reign of king Belshazzar a 
vision appeared unto me, even unto me Daniel, after that 
which appeared unto me at the first. 

2. And I saw in a vision: and it came to pass, when I 
saw that I was at Shushan in the palace, which is in the 
province of Elam; and I saw in a vision, and I was by the 
river of Ulai. 

3. Then I lifted up mine eyes, and saw, and behold, there 
stood before the river a ram which had two horns: and 
the two horns were high; but one was higher than the oth¬ 
er, and the highest came up last. 

4. I saw the ram pushing westward, and northward, and 
southward; so that no beasts might stand before him, 
neither was there any that could deliver out of his hand^ 
but he did according to his will, and became great. 

5. And as I was considering, behold, an he-goat came 
from the west on the face of the whole earth, and touched 
not the ground: and the goat had a notable horn between 
his eyes. 

6. And he came to the ram that had two horns, which 
I had seen standing before the river, and ran unto him in 
the fury of his power. 

7. And I saw him come close unto the ram, and he was 
moved with choler against him, and smote the ram, and 
brake his two horns: and there was no power in the ram 
to stand before him, but he cast him down to the ground, 
and stamped upon him: and there was none that could 
deliver the ram out of his hand. 

8. Therefore, the he-goat waxed very great: and when 


76 


THE LOST DREAM. 


he was strong, the great horn was broken; and for it, 
came up four notable ones toward the four winds of 
heaven. 

9. And out of one of them came forth a little horn, 
which waxed exceeding great, toward the south, and to¬ 
ward the east, and toward the pleasant land. 

10. And it waxed great, even to the host of heaven; 
and it cast down some of the host and of the stars to the 
ground, and stamped upon them. 

11. Yea, he magnified himself even to the prince of the 
host, and by him the daily sacrifice was taken away, and 
the place of his sanctuary was cast down. 

12. And an host was given him against the daily sacri¬ 
fice by reason of transgression, and it cast down the truth 
to the ground; and it practiced, and prospered. 

13. Then I heard one saint speaking, and another saint 
said unto that certain saint which spake, How long shall 
be the vision concerning the daily sacrifice, and the trans¬ 
gression of desolation, to give both the sanctuary and the 
host to be trodden under foot? 

14. And he said unto me, Unto two thousand and three 
hundred days; then shall the sanctuary be cleansed. 

15. And it came to pass, when I, even I Daniel, had seen 
the vision, and sought for the meaning, then behold, 
there stood before me as the appearance of a man. 

16. And I heard a man’s voice between the banks of 
Ulai, which called and said, Gabriel, make this man to 
understand the vision. 

17. So he came near where I stood: and when he came, 
I was afraid, and fell upon my face: but he said unto 
me, Understand, O son of man: for at the time of the end 
shall be the vision. 

IS. Now as he was speaking with me, I was in a deep 
sleep on my face toward the ground: but he touched me, 
and set me upright. 

19. And he said, Behold, I will make thee know what 
shall be, in the last end of the indignation: for at the time 
appointed the end shall be. 

20. The ram which thou sawest having two horns are 
the kings of Media and Persia. 

21. And the rough goat is the king of Grecia: and 
the great horn that is between his eyes is the first king. 

22. Now that being broken, whereas four stood up for 
it, four kingdoms shall stand up out of the nation, but 
not in his power. 

23. And in the latter time of their kingdom, when the 
transgressors are come to the full, a king of fierce coun¬ 
tenance, and understanding dark sentences, shall stand up. 

24. And his power shall be mighty, but not by his own 
power: and he shall destroy wonderfully, and shall pros- 


THE CRESCENT AND THE CROSS. 77 

per, and practice, and shall destroy the mighty and the 
holy people. 

25. And through his policy also he shall cause craft 
to prosper in his hand; and he shall magnify himself in 
his heart, and by peace shall destroy many: he shall also 
stand up against the Prince of princes; but he shall 
be broken without hand. 

26. And the vision of the evening and the morning 
which was told is true: wherefore shut thou up the vision; 
for it shall be for many days. 

27. And I Daniel fainted, and was sick certain days; 
afterward I rose up, and did the king’s business; and I 
was astonished at the vision, but none understood it. 

Two years after the preceding’ Vision (the March of 
Empire), i. e., during the third year of Belshazzar’s 
reign, Daniel beheld another vision, and a wonderful 
vision it was, extending far down into the Christian 
era, if not almost entirely through it. Twenty-three hun¬ 
dred years was the period of its duration. 

He was in the province of Elam, at Shushan the pal¬ 
ace, engaged, very probably, in some business pertaining 
to the realm, when this matter was revealed to him. 

Standing by the river Eulaeus (Ulai) on which the 
city Shushan, was situated, he beheld a collossal Ram 
standing before the river, with two gigantic horns, one 
considerably higher than the other, though having sprung 
up last. 

The Ram was pushing with its horns toward the West, 
the North, the South, and with such irresistible power 
that nothing could withstand him. Nor could any one 
deliver himself from his power. “He did according to 
his will and magnified himself greatly.” 

This was a representation of the Medo-Persian Empire, 
composed at first of the two provinces Media and Per¬ 
sia, the latter springing up the last but being much the 
more powerful of the two, so much so as to give its name 
to the Empire itself, which, from this great Horn, has 
been known in history as the Persian Empire. 

It is the same great empire which, in the preceding 
vision of Pour Wild Beasts, was represented as the 
Raging Bear. 

The conquests of this formidable Empire were extend- 



78 


THE LOST DREAM. 


ed toward the West, North and South, and for a long 
time it was irresistible wherever it pushed its arms. 
Under Darius, Cambyses, Xerxes and other ambitious 
sovereigns, its arms were carried to the shores of the 
Mediterranean and into the very deserts of Africa, and 
everywhere as a cruel and despotic conquerer. It “did 
according to its will, and magnified itself greatly, and 
none could deliver from its hand.’* 

But while at the very summit of its power and accom¬ 
plishing irresistibly its own despotic will, suddenly a 
colossal Goat appears from the West, having a conspic¬ 
uous Horn between its eyes and advancing with such 
incredible speed over the ground as appearing not to 
touch it. With a fury that was irresistible and with a 
shock that nothing could withstand, the Goat rushed upon 
the self-willed Ram as he stood in his imperial strength 
on the river’s bank, utterly overwhelming him, crushing 
his two horns, and trampling him helplessly under his 
feet. 

He then, in turn, grew prodigiously great himself, and 
more particularly the Notable Horn between his eyes. 
But suddenly, and when this great Horn was in the 
midst of its strength and its glory, to the utter astonish¬ 
ment of the Prophet, it was snapped asunder and broken 
off, and in its stead there sprang up four others, all great 
and strong, but by no means as strong and powerful as 
the one that had been broken off. 

It was the Empire of Macedon under Alexander and 
his successors that was here represented. The sudden 
and unexpected breaking off of the Notable Horn repre¬ 
sented the sudden and unexpected death of Alexander in 
the very height of his glory, and the almost immediate 
extinction of his family and his name. He left but two 
sons, Hercules and Alexander, the latter of them born 
after his death, who were both put to death in a few 
years. Thus his name was soon extinguished. The 
Great Horn was completely “broken off.” 

The Leopard with four wings of a fowl of the pre¬ 
ceding vision, and the Goat that seemed not to touch 


THE CRESCENT AND THE CROSS. 


79 


the ground of this vision, are representatives of the same 
great Empire, the Macedonian, both symbols, the four 
wings and not touching the ground, representing the ex¬ 
ceeding rapidity of its conquests. It seemed almost to 
fly over the lands in its marvelous advance along its path 
of conquest. And the Pour Heads of the one and the 
Four Horns of the other also denote the same thing, i. e., 
the subsequent partition of Alexander's empire after 
his death into four great divisions ruled over by four 
of his most distinguished generals and their successors. 
But long years afterward, or as it is expressed in the 
vision, “in the latter time of their kingdom when the 
transgressors are come to the full," a “king of fierce 
countenance and understanding dark sentences," was to 
arise, attain to great power; continue so for long ages, 
wasting and desolating the Church of God; cast down 
many of its distinguished sons; trample them to the 
ground, and exalt itself even against the Prince of the 
Host himself; set aside, disparage, and entirely remove 
his great oblation; cast down and destroy their sanctua¬ 
ries, and prosper wonderfully, but not by its own power, 
even “to the end of the indignation." Then it was to 
be broken without hand, fade away, vanish, and disappear 
forever. 

There can be no reasonable doubt as to what Power, 
or what series of events are here pointed out. In all 
history, there has been but one Power, and one 
series of events that has at all corresponded with the 
particulars here specified, and there never can be another. 
It is the rise, growth, progress and Triumphs of the Mos¬ 
lem and his Faith, and the conflicts of the Crescent with 
the Cross that are here foretold. It is the False Religion 
of Mahomet, rising as a little Horn unknown and unpre¬ 
tentious at the first, but afterward attaining such enor¬ 
mous proportions, extending its victorious conquests 
toward the East, the South, and the lands of “the 
Glory," or the lands ruled by the Cross*, i. e., by the 


*See note D. 



80 


THE LOST DREAM. 


Christian Religion, that are here foretold, and words 
could hardly describe more accurately the irresistible 
conquests of this False Religion, or the direction in which 
it moved in its career of conquest, than do the predictions 
here made known. Extending to the East, over Tartary, 
India, Persia, even to China, and southward toward 
Arabia, Egypt, into the very heart of Africa, trampling 
end treading down the lands of the Christian, conquer¬ 
ing and retaining under its dominion some of the fairest 
domains once held and dominated by the Cross, it pushed 
on and spread out to such an extent as to number within 
its pale many hundreds of millions of our race. And it 
has been a “Fierce King,” especially in its first and ear¬ 
lier conquests, breathing out cruelty and slaughter dur¬ 
ing all its history and wherever it has advanced. 

Christianity in all her history has never been called 
upon to confront a more fierce, merciless, and blood¬ 
thirsty foe outside of her own pale, or for a longer 
period of time, than she has in the fierce and fanatical 
Religion of the Koran. Next to the frightful slaughtei 
and suffering inflicted on God’s church by the Papacy and 
the Church of Rome, that occasioned by the religion of 
Mohammed is the greatest ever suffered by mankind. 
There can be little doubt, therefore, that it is the rise 
of the Moslem and his intolerant Creed and their con¬ 
flicts with Christianity that the Hebrew Seer here wit¬ 
nessed and sketched off. Certain it is that no other 
events of history have at all so accurately or so perfectly 
corresponded with the particulars foretold in this proph¬ 
ecy as have the events connected with the rise, growth 
and triumphs of the Moslem Faith. 

The eighth chapter of Daniel, therefore, is but another 
of those wonderful visions covering such long periods 
of time, and depicting the experience of one branch of 
God’s church during that time, for which the Book of 
Daniel is so famous. The vision is described in the chap¬ 
ter itself as “the vision concerning the Daily Sacrifice 
and transgression of desolation to give both the Sane- 


THE CRESCENT AND THE CROSS. 


81 


tuary and the Host to be trodden under foot” (v. 13), 
and covers a vast period of time. As stated before the 
period of its duration is 2,300 years. During this time 
the Persian Empire was to be overturned by the Greek, 
the Greek itself divided into four separate kingdoms, 
and from out the territory of one of these in after ages 
was to arise another conquering Power, which was to meet 
with unexampled success, cast down and trample under 
foot a large part of the church of God, destroy and des¬ 
olate its Sanctuaries, hurl truth to the ground, cast down 
the stars from heaven, and rule with fierce and fanatical 
sway those who had been given into its power because 
of their transgression and sin. And then it too in its 
turn was to be broken without hand and pass silently 
away. 

It is a revelation of the future history of that part of 
the Church known as the Eastern Church, which long 
after Daniel's day was to be planted in that part of the 
world covered by the Persian and the Greek Empires. 
The vision is described as “the vision of the Daily Sac¬ 
rifice,” because the vitiating and making void of what 
was represented by the “daily sacrifice” of the old Jewish 
religion, is the great fact here foretold. And it is fur¬ 
ther represented as being “the transgression of desola¬ 
tion,” because that unparalleled trampling down, wast¬ 
ing and desolating for so many centuries, was the result 
and consequence of that transgression committed by his 
people in that part of the Church where these judgments 
were to fall. It would be a grievous transgression on 
their part, and most grievously would it be punished in 
the awful “desolation” it brought upon them. 

The Persian Empire, and after it the dominion of the 
Greeks, extended over those lands and countries which 
became the home and seat of the Eastern Church. Hence 
it was right and proper that after a revelation of the 
future of those Empires, there should be a further reve¬ 
lation of the trials, experience, and history of that Church 
that was afterwards to exist and flourish in those lands. 
The vision, therefore, when it comes to describe the fate 


82 


THE LOST DREAM. 


and experience of the Church, confines itself to that 
branch of the Church known as the Eastern Church. The 
history and experience of the Western Church under the 
desolating sway of the Papacy will be revealed to Daniel 
in a subsequent vision even more terrible and frightful 
than this. But in the 8th chapter no reference is made 
to the Papacy. 

The Ram standing before the river may perhaps refer 
to the certainly very curious fact that when the Empire 
of Persia first met its predicted Foe, it met him in his 
strength and went down before his impetuous assault 
on the banks of the Granicus, one of its subsequently 
famous rivers. There the triumphant phalanxes of Alex¬ 
ander were hurled against it with irresistible fury. 

“Pushing Westward, and Northward, and Southward , 9 ’ 
all point out the direction in which the principal con¬ 
quests of the Persian Empire were extended under its 
different rulers during the period of its greatest pros¬ 
perity. During this period of its power there was no 
people or nation that could successfully resist it, for “it 
did according to its will and became great . 99 But while 
it had been pushing its conquests in this manner and 
becoming so formidable, another Power had been silently 
growing up and becoming strong also, and one which 
had been foretold and pointed out in Prophecy as its 
future Conqueror. 

The Greek now 7 rises into view and comes forward to 
fill his appointed place in the solemn drama of history. 

The Macedonian Power, represented by the “He Goat 
from the West, ” and Alexander, its invincible King, rep¬ 
resented by the “Notable Horn between its eyes, ,, are 
seen moving with incredible rapidity from the West to 
the East, seeming scarcely to touch the ground in the 
swiftness of their march, and advancing against the 
hordes of the Persians drawn up first on the banks of 
the Granicus and afterward at Issus, a strong position 
in the Province of Cilicia and on a Gulf of the same 
name, and both of them in the territory of Persia. At 
both these places the Persian hosts met with terrible 


THE CRESCENT AND THE CROSS. 


83 


defeat, as nothing could withstand the impetuous rush 
and fury of Alexander’s troops, described by the Prophet 
as “the fury of his power.” 

Nothing like it had been seen before. Alexander al¬ 
most “flew” over the countries through which he moved 
his armies, so rapid and irresistible were his movements. 
He conquered countries faster than ordinary armies could 
conduct campaigns through them. Following up his unpar¬ 
alleled victories over the immense hosts that had con¬ 
fronted him at the Granicus and at Issus, he met and 
utterly annihilated the power of Persia in the over¬ 
whelming defeat it suffered at Arbela, or more correctly, 
at Gaugamela.* 

Here the strength, energy, and vast resources of 
that mighty Empire had been collected by Darius for his 
last and supreme effort, and there he awaited in grim 
and sullen silence the approach of his predicted Con¬ 
queror. Alexander came, and came as he always did, 
with impetuous rush and fury, broke the dense and 
crowded masses before him, and with but a small force 
in comparison with the vast ’hosts opposing him, scattered 
them in wild confusion and defeat. They fled before 
him like the chaff before the whirling wind, and with 
them disappeared the hopes, the expectations and the 
empire of Darius. His throne was overturned and hi* 
dominion forever ended. His army routed, his camp 
captured, and all that he possessed in his enemy’s hands, 
Darius fled for his life, but was not long afterwards slain 
by one of his own people. It was one of the most de¬ 
cisive defeats of history, and the annihilation of one of 
the greatest Empires of antiquity. 

These facts are thus described by the Hebrew Seer 
hundreds of years before they took place. “And he 
came to the Ram that had two horns, which I had seen 
standing before the river, and ran unto him in the fury 


* The battle was fought near Gaugamela, a small village 
a few miles from Arbela, but is usually described by his 
torians as the battle of Arbela, because of the insignifi¬ 
cance of the village of Gaugamela. 



84 


THE LOST DREAM. 


of his power. (The defeats of the Persians at tha 
Granicus and at Issus.) And I saw him come close unto 
the Ram (battle of Gangamela), and he was moved with 
choler against him and smote the Ram and broke his two 
horns; (and there was no power in the Ram to stand before 
him, but he cast him down to the ground and stamped 
upon him (utter annihilation of all opposition and re¬ 
sistance of Persia); and there was none that could de¬ 
liver the Ram out of his hand.” (v. 6, 7.) 

The two-horned Ram has been cast down and stamped 
upon, the Conqueror foretold in Prophecy has done his 
work, and Greece now mounts the imperial throne. 
God 's purposes have been singularly fulfilled, and the 
Macedonian Empire, for its appointed day, is henceforth 
to lord the nations of the earth. But its lease of power 
is short. Alexander soon dies, and very suddenly and as 
it were in the very midst of his career of conquest. He 
i9 but a young man, not more than thirty-three years of 
age, when he is cut off in the very flower of his manhood. 
The “Great Horn is broken.” His son Hercules, and 
also another son by Roxana, one of his wives, and bom 
after his death, are both speedily gotten out of the way 
by his ambitious generals who were coveting the envied 
throne, and then come the next appointed Powers who 
are to rule the world. Four Notable Homs appear “to¬ 
ward the four winds of heaven.” They are Alexander's 
successors. After years of conflict and strife among 
his leading generals, the dominion, is finally divided 
amongst the four .most famous of his chiefs, Seleucus, 
Ptolemy, Lysimachus and Cassander, who each take pos¬ 
session of their allotted territory. Within the domin¬ 
ions of one of these kings centuries afterward, arises 
another “Little Horn,” very insignificant and un¬ 
pretentious at first, but soon grooving into colossal 
proportions and going forth upon a career of conquest, 
triumph and desolation which was to continue for long 
and weary centuries. During this time it is to trample 
down God's host, cast down many of its most conspic¬ 
uous princes and rulers, tread down their sanctuaries un- 


THE CRESCENT AND THE CROSS. 


85 


der its profane and polluting foot, and even lift up its 
towering head against the Prince of that host himself. 
And it would continue doing so until “the end of the in¬ 
dignation” was reached, i. e., until the period allotted 
for the punishment of that greatly-erring church should 
have expired. 

This is the Religion of the Koran, the great Moham¬ 
medan Power, the intolerant, persecuting Foe of Christ¬ 
ianity that has with its ruthless sword drunk the blood 
of thousands and hundreds of thousands, nay even mill¬ 
ions, of the human race, swept with insolent and des¬ 
olating tread over a large part of Asia, Africa, and even 
Europe—wiped from the face of the globe Christian 
churches and places of worship almost without number, 
and “waxed exceeding great” even against “the Prince 
of the Host” himself. It was to prosper and cause craft 
to prosper, but not by its own power. Such unexampled 
success and such unparalleled greatness reached by its 
conquering sword were due to other causes. A commis¬ 
sion had been given it by Jehovah himself—a commission 
to punish, purify and purge, and it went forth with the 
avenging sword of justice in its hand to execute the 
appointed judgments on those “transgressors” whose 
iniquities and whose provocations had now “come to 
the full.” The church had sunk extremely low; super¬ 
stition, formality, insincerity, and corruption had taken 
the place of true religion; faith had well nigh vanished; 
truth was so obscured or so utterly perverted as to be 
scarcely discernible; the harvest was ripe, and the fierce 
and fanatical Reaper with sharp sickle in hand was sent 
forth at Jehovah’s command to do his work. And fear¬ 
fully and frightfully did he do it. 

'But it too, like all who have preceded it, at the ap¬ 
pointed time, is to be “broken without hand” and dis¬ 
appear forever from among mankind as a ruling, reign¬ 
ing, conquering power. The sanctuary is to be cleansed, 
God’s pure and holy worship to be reverently observed, 
the true religion everywhere to reign supreme, and where 
the Moslem with his intolerant creed has trodden down 


86 


THE LOST DREAM. 


the lands, truth once more shall prevail, and the Moslem 
himself be no more. His dripping sword and religion of 
■hate and lust and blood is to vanish from sight, and the 
meek and lowly Nazarene and not Mohammed receive the 
love and worship of earth’s adoring millions. No other 
events in history have ever in the faintest degree ful¬ 
filled the predictions of this prophecy, as have the rise, 
growth, progress and domineering supremacy of the Re¬ 
ligion of Mohammed, and no other possibly can. The 
Creed of the Koran and its triumphant reign of blood, 
alone fits the niche in history cut out for it in the coun¬ 
sels of heaven and made known to Daniel centuries ago. 

So that it is clearly the Mohammedan and his fanati¬ 
cal creed that is here foretold, and no other. 

The following reasons will make this abundantly plain: 

1st. It was to be a false Religion that was to arise 
and come into such dreadful conflict with the church, 
and a fierce and ferocious one at that. It was to be 
“A King of fierce countenance and understanding dark 
■entences . 1 ’ 

The ‘•‘King” denotes a ruling power, and “understand¬ 
standing dark sentences” a Religion, and the “fierce 
countenance” the savageness and ferocity of its charac¬ 
ter. Hence, it was to be a fierce and blood-thirsty Re¬ 
ligion, carrying a victorious sword and a fanatical, in¬ 
tolerant creed. 

A “King” here, as elsewhere in prophecy, denotes, not 
merely a single individual, but a succession of rulers, a 
continuous dominion whether that dominion be temporal 
or ecclesiastical, or both temporal and ecclesiastic il— 
in other words a continuous governing power. This King 
was to be of “'fierce countenance,” a cruel, merciless, 
and savage power—and “understanding dark sentences” 
—skilled in mysterious, unintelligible dogmas which were 
in some way to be connected with its progress and su¬ 
premacy. The “fierce countenance” and “dark sen¬ 
tences” were in some manner to be linked inseparably 
together, and its fierceness was to be largely due to 
these dark sentences in which it was skilled or had 


THE CRESCENT AND THE CROSS. 


87 


“ understanding:.” It was, therefore, to be a False Re¬ 
ligion, fierce, fanatical, intolerant, and carrying’ with it 
a written creed, which was to be forced upon the van¬ 
quished people wherever it went, at the point of the gory 
sword. 

Such has been the spirit as well as the history of the 
Mohammedan Faith with its written creed the Koran, a 
dark, meaningless, and unintelligible jargon, which Gib¬ 
bon well describes as “an endless, incoherent rhapsody 
of fable and of precept and declamation, which seldom 
excites a sentiment or an idea; which sometimes crawli 
in the dust and is sometimes lost in the clouds.’’ 

“The Christian elements in the Koran are borrowed, 
not from the canonical gospels, but from apocryphal and 
heretical sources. With these corrupt Jewish and Christ¬ 
ian traditions are mixed, in a moderated form, the heath¬ 
en elements of sensuality, polygamy, slavery, and the use 
of violence in the spread of religion” (Schaff). No 
fiercer King has arisen, and no darker or more unintel¬ 
ligible sentences have ever been forced at the point of 
the sword upon the children of men, than the Religion 
of Mohammed and his meaningless Koran. 

2nd. Its fierce opposition was to be directed against 
“the host of heaven,” and against the Prince, i. e., 
against the church militant and Christ its Prince. So the 
Angel explains it. “And he shall destroy the mighty and 
holy people,” so that “the host of heaven” of the vision, 
was the same as “the mighty and holy people” of the 
Angel’s interpretation of it. “And he shall stand up 
against the Prince of princes,” who is none other than 
Christ himself. Hence, it is the church of God, the only 
“mighty and holy people” upon earth and Christ its 
exalted head who are to be made the objects of its in¬ 
dignation and fury*. As every reader of history knows, 
this has been exactly fulfilled in the conflicts that Chris¬ 
tianity has been called to wage with the fierce followers 


♦The “Host” is nothing else but the Christian Church, 
and Christ as its Prince and Ruler is the “Prince of the 
Host.” 



88 


THE LOST DREAM. 


of Mohammed. It has been against the visible church 
that its sword has been drawn, and against Christ its 
Prince. 

3rd. It was to be a power that was to arise somewhere 
within the bounds of one of the four divisions of the 
Empire of Alexander, and after the termination of their 
dominion. 

“In the latter days of their kingdom’’ (v. 23) trans¬ 
lated literally will be, “in the hereafter” or “in the 
afterwards of their kingdom,”—i. e., after those 
kingdoms shall have passed away, and somewhere within 
their former territory, shall arise this Little Horn. Now' 
that part of Arabia where Mohammedanism had its 
birth, and the Holy Land where it first directed its course 
after leaving the land of its origin, were both within the 
dominions of the successors of Alexander. The narrow 
strip of Arabia bordering on the Red Sea in which is 
situated Mecca, the birthplace of Mohammed, w r as once 
a part of the kingdom of Ptolemy Euergetes* (one of 
the “Kings of the South”), and Syria, wdiere it properly 
entered upon its career of conquest, w 7 as at different 
times a part of the domains of the “King of the North” 
•and also of the “King of the South.” 

4th. It was to appear as a “Little Horn” at first— 
unpretentious and by no means formidable, and after¬ 
ward to tower to greatness, spread w T ith prodigious suc¬ 
cess tow r ard the East and the South, and toward “the 
Glory” —not the “pleasant land” as our version ’has 
it, nor the “glorious land” as the revised version renders 
it—but toward “the Glory,” the land of the Holy Se¬ 
pulchre and the land dominated by the cross—i. e., the 
lands of the Christian. * 

In other words, this Religion v r as to advance irresist- 


* Or perhaps more accurately “the land of the Glory,” 
translated in the authorized version “the pleasantland,” and 
in the Revised version, “the glorious land,” is so described 
because being the land that contains the Holy Sepulchre. 
Of this the Mohammedan has long held possession. And 
for recovering its possession the fierce and gigantic Wars 



THE CRESCENT AND THE CROSS. 


89 


ibly toward the East, which Mohammedanism did, push¬ 
ing even to the walls of China, and towards the South, 
conquering and occupying Arabia and a great part of 
Africa and holding possession of them even until this 
day—and toward the land of “the Glory,’’ the land 
containing the Holy Sepulchre as well as the lands in 
'allegiance to the cross, i. e., the lands of the Christian. 

And all this Mohammedanism has done throughout the 
East, West, and even in the western -and southwestern 
portion of Europe. Everywhere in those countries once 
ruled by the cross and occupied by the Christian, it has 
exterminated with its ruthless sword the upholders of 
that cross and conquered the territory long held by them 
and the church of God. In accomplishing this, it has also 
won and maintained victorious possession of the burial 
place once occupied by Him who died upon the cross, 
against the combined efforts of Christian Europe. 

5th. This Power was to magnify itself against the 
Prince of the host —or as it might more correctly be 
translated (because the same word in Hebrew is frequent¬ 
ly so translated elsewhere) above the Prince o ftthe Host. 
Mohammedanism not only magnified itself against Christ 
and sought to root out his religion from the world, but 
even exalted its prophet above Christ, making him the 
greatest of all prophets and giving Christ merely a sub¬ 
ordinate place. Its great battle cry and one watchword 
that has resounded ever since from all its minarets and 
mosques has been simply this, “there is no God but one 
and Mohammed is his Prophet.” 

Thus by exalting its own prophet above the Son of 
God. it has not only magnified itself against the Prinec 
of the Host but most truly above Him. 

6th. It was to “take away the daily sacrifice and cast 
down the place of its sanctuary.” The revised version 


of the Crusades were furiously waged for nearly two cen¬ 
turies. 

A land that held in its possession such a tomb as 
that, even Jehovah’s Tomb, might well be described by the 
Prophet as “the Land of the Glory.” (See note D.) 



90 


THE LOST DREAM. 


renders the passage “and it took away from him (i. a. 
from the Prince) the continual burnt offering, and the 
place of his sanctuary was cast down.” 

There can be but little question but that the word 
“tamidh,” rendered in our version “daily sacrifice” and 
in the revised version “continual burnt offering,’ 7 means 
in this prophecy beyond the shadow of a doubt the one 
perpetual offering of Christ.* That is the one great ob¬ 
lation, the one perpetual sacrifice whose influence and 
efficacy are to be felt through all time and through all 
eternity. And the prediction here is that this cruel and 
blood-thirsty Religion, this “King of fierce countenance,” 
was in some way to set aside and render nugatory the 
great oblation of the cross and destroy the place of its 
sanctuary, i. e. the place where it was revered and adored. 

The word “huram” translated “to take away” de¬ 
notes (1) “to lift up,” “exalt, etc.” —and (2) “to lift 
up and take away.” 

And this is precisely what Mohammedanism has done 
by means of it® False Prophet and its written creed, 
the Koran. It has accorded much praise to Christ as 
being a great Prophet and a good Prophet, thus appa¬ 
rently “lifting him up” as though exalting and honor¬ 
ing him, while in reality it has but dishonored him and 
most effectually done away with his sin-atoning sacri¬ 
fice, by proclaiming him only a creature and Mohammed 
exalted above him. 

It has as effectually as it was possible for it to do, 
completely made void the efficacy and value of Messiah’s 
sacrifice and “taken it away.” Admit the claims of 
Mohammed and at once there is an effectual end to all 
that was to be accomplished by our Lord’s great “one 
offering” on the cross. It is gone, completely gone, 
rendered nugatory and vain and removed forever. 

Thus has this Religion of the Pit “magnified” itself 
even “above the Prince of the Host” and taken away 
from him “the one continual burnt offering,” and “cast 


♦Note H. 



THE CRESCENT AND THE CROSS. 


91 


down and destroyed the place of its sanctuary.” Not 
only by its false claims and its false creed has it removed 
all place where the sacrifice of Christ can come in, but 
even with its fierce and conquering sword has it cast 
down and destroyed the places, the sanctuaries them¬ 
selves, where that sacrifice could be publicly observed 
and celebrated. W herever the Moslem has advanced in 
his career of conquest, Christian churches have been de¬ 
stroyed or else converted into Mohammedan mosques, 
and their worshippers put to the sword or else reduced 
to tribute. 

7t'h. This power was to “do its pleasure and prosper,” 
“cast truth to the earth /’ and succeed by means of 
craft and policy. How successfully it has done this 
let faithful history answer. 

Wherever the tenets of its false and filthy creed have 
been proclaimed and carried out, and its impious asser¬ 
tions enforced of Mohammed being an Apostle and Proph¬ 
et of God superior to Moses, superior to Christ, there 
“the truth,” i. e., the true Religion and the glorious 
truth in Jesus, has been literally and truly “csat down.” 

Its success was to be obtained largely by “craft” and 
“policy.” There are three ways in which these features 
of its character have been conspicuously manifest, and 
by means of which it has wonderfully prospered. 

There was first the base perfidy and treachery of so 
many of the defenders of the Christian faith who had 
been relied upon and confided in to meet and hold it in 
check, but who instead of doing so basely and perfidious¬ 
ly surrendered or betrayed the interests committed into 
their keeping. Cunning, craft and treacherous duplicity 
on the part of these Christian defenders of their faith, 
opened the way for the triumphant progress of the 
Mohammedan Faith. Castles, strongholds, and fortified 
places almost without number were surrendered or be¬ 
trayed, with scarcely a struggle or conflict worthy of the 
name, to the advancing forces of the Saracens. And 
even armies or large bodies of troops were in the same 
perfidious manner betrayed into the hands of their ex- 


92 


THE LOST DREAM. 


ultant enemies. Perfidy and treachery were conspicu¬ 
ous features in the character of many of these so-called 
defenders of the Christian religion. 

This was especially true in the first encounters of 
Mohammedanism with Christianity, and in the earlier 
years of its history. Many of its most unexpected suc- 
cesses—its easy capture of almost impregnable strong? 
holds and fortified cities, and its defeat of armies vastly 
superior to its own, were due to this cause, and accom¬ 
plished through some unlooked for treachery on the 
part of its foes. The fall of Bosra, Damascus, Antioch, 
and multitudes of smaller places was effected mainly 
through this cunning “craft” and “policy,” this per¬ 
fidious treachery on the part of Christian governors, 
generals, and other military commanders. Cunning and 
craft and perfiditious policy both in the Christian and in 
the Saracen assisted greatly in opening up the way for 
the triumphs of the Moslem faith and the siieceisses of 
the Mohammedan arms. 

There was 'a second way in which great cunning and 
craft was displayed by the followers of Mohammed, and 
wdiich aided greatly in their rapid conquests of various 
lands—the alternatives presented by them to their van¬ 
quished enemies. These were becoming Mohammedans, 
or paying tribute, or else being instantly put to death 
by the sword. And the unfortunate persons to whom 
these alternatives were presented were usually not long 
in deciding. 

The artful and convincing manner, also, in which these 
alternatives were presented displayed remarkable 
“craft” and “policy,” and accelerated greatly its rapid 
career of conquest. To thousands of such indifferent, 
enervated, pleasure-loving people, and who cared noth¬ 
ing for principle, as were then found all over the Eas¬ 
tern Church, such an alternative was readily accepted, 
as anything was preferable to them to a manly defense of 
their religion at the risk of death. An abjuring of their 
faith was a small matter in comparison with falling by 
the sword, and hence multitudes accepted it with little 


THE CRESCENT AND THE CROSS. 


93 


scruple, because they knew nothing of the vital power 
of Christianity and to them one religion was as good as 
another, and became devout Mohammedans, or else meek¬ 
ly bowed their heads to tribute. And this trait of char¬ 
acter both in Christians as well as in other people was 
very artfully played upon by the propagators of the 
Moslem Faith. It has been a conspicuous feature in all 
their history. 

And Third, its doctrines of lust and voluptuous de¬ 
bauchery in its promised rewards of Paradise as well 
as in the sensual delights of earth, so captivating to mul¬ 
titudes of mankind, and so glowingly pictured in their 
creed and by their turbaned leaders, have also been an¬ 
other fr-m in which its “craft” and “policy” have 
been conspicuously displayed. This feature of the Mos¬ 
lem faith alone would be a sufficient explanation of much 
of the success of that Religion in some portions of the 
-world. It held forth and proclaimed a system of doc¬ 
trines very congenial to the natural heart and exceeding¬ 
ly palatable to mankind. Hence they were greedily 
received and believed. 

Thus it has, through its policy, “caused craft to pros¬ 
per,” and through that craft has itself prospered amaz¬ 
ingly. 

8th. It was to “arise” and make its appearance 
when “the transgressors had come to the full,” when 
God’s long suffering could be restrained no longer be¬ 
cause of the impiety and iniquity prevailing in his church, 
and when human wickedness had arisen to such a height 
that his laws were set aside, his ordinances disregarded 
or perverted, his truth obscured and covered up beneath 
a mass of monkish lore and fable, and the church almost 
hopelessly corrupt. Then “the transgressors had come 
to the full” and the Little Horn was to make its appear¬ 
ance as the executor of God’s judgments. And this wai 
exactly what took place. 

When Mohammedanism appeared and began its deso¬ 
lating career in the beginning of the seventh century the 
Eastern Church, upon whom the judgment was to fall, 


94 


THE LOST DREAM. 


had sunk very low. Religion consisted almost entirely 
in form and ceremony, and was buried beneath a mass of 
legendary lore or densest superstition. The ordinances 
of God’s house were completely perverted in their design 
and purport, saints worshipped, and truth so concealed 
under fable and fiction as scarcely to be discernible, all 
spirituality was well nigh gone, and clergy and people 
sunk in the deepest darkness and error. The transgress¬ 
ors had come to the full, and it was "time for God to 
work, for they had made void his law.” 

9th. And because of this transgression, both "the 
host” (the church of Christ), and the "continual burnt 
offering” (the glorious sacrifice of the Son of God) were 
to be given into his hand until "the indignation” was 
ended, to be trampled down and set aside "according to 
his will.” The people that could so dishonor God, load 
down and cover up truth with such a mass of error, miss 
the meaning so completely of the finished work and sac¬ 
rifice of their Saviour as to mix it up and vitiate it with 
the worship of saints and angels and worthless relics, 
must be severely scourged and punished. They must ex¬ 
perience the savageness and ferocity of a False Religion, 
bow beneath the sway of a despotic race of conquerors, 
and be deprived of that worship they had so dishonored 
by their superstition. Mohammed and not Christ is to 
be their prince and ruler, and his religion and nof that 
of the Crucified One their inheritance, imposed upon them 
at the point of the gory sword, until the period of "the 
indignation” shall terminate. 

10th. And this Horn was to prevail and prosper and 
cast down and destroy mightily, and meet with such un¬ 
paralleled success, not through any merit or virtue in 
itself, but solely because of this abounding wickedness 
pervading the church of God, and the transgressions of 
those who should have known and who did know better. 
The host was given into its hand simply because of their 
sin and transgression. 

Without divine permission as well as divine purpose 
in the mission of Mohammed and his false religion, its 


THE CRESCENT AND THE CROSS. 


95 


sword could never have vanquished and so easily such 
strong people, or swept so triumphantly over such a vast 
extent of territory in such an incredibly short period of 
time as it did. But God had given it a charge against 
a corrupt and image-worshipping church, he was behind 
it by his Providence, and hence it flashed with such ir¬ 
resistible power wherever it was carried. (See Jer. 
47:7.) Hiow could it be otherwise? And in raising up 
such a religion, and with such a meaningless and mar¬ 
velously absurd and lustful creed as the Koran (the 
Mohammedan Scriptures) there seems to have been an 
irony as cutting and severe as it was deserved. In that 
act God appeared to say to that Church that was so given 
up to monkish lore and legend, fable and fiction, error 
and superstition, "if you are so anxious to have that 
kind of religion and that kind of a Bible, you shall have 
it to your heart’s content,” and then sent Mohammed, 
that lustful and fanatical impostor, as the prince and 
ruler, and that worthless Koran with its absurd mixture 
of truth and error, as the senseless scriptures that per¬ 
haps such fable-loving clergy and people as they might 
possibly appreciate and value. 

It was a solemn, a severe, a terribly scathing piece of 
irony, but one that was well deserved, to impose on them 
at the sword’s point, such a religion and such a Script¬ 
ure in place of the one they had so perverted and vitiat¬ 
ed by their corruptions and superstition. 

11th. The appointed period of this indignation was 
to last for long, long centuries (2300 years is the time 
of the whole vision), after which the indignation was 
to cease and the sanctuary be cleansed. And this too 
has been fulfilled in the reign and perpetuation of the 
Moslem Religion as by no other calamity that has ever 
befallen the Eastern Church. 

Already has the fierce Religion of the Koran swayed 
its baleful sceptre for more than 1200 weary. years 
over the prostrate peoples and with but little indication 
of its soon coming to an end. The 2300 years also 
have yet a considerable period to run before they reach 


96 


THE LOST DREAM. 


their appointed termination. If we begin them with 
the year in which Alexander entered upon his career of 
conquest against Persia (B. C. 334) they will end in 
1966, or at least not long before. 

12th. And finally this long-triumphant and vaunting 
Power, so insolent to Christ and the Christian, 
is to be “ broken without hand. ” The Moslem is to 
vanish, the crescent disappear from the Eastern sky, 
the courts of the Lord’s house be no longer profaned by 
his polluting presence, and the great sacrifice of the cro33 
once more regain its place in the lands so long dominated 
by the followers of the false Prophet. 

In all probability this will be accomplished by the 
preaching of those doctrines so abhorrent to the Mos¬ 
lem, but which one day are to triumph over all opposi¬ 
tion, break down and surmount every barrier, and climb 
to the imperial dominion of the world. Christ is to reign 
and not Mohammed; “King of kings, and Lord of lords” 
his title, with a dominion that is to extend “from sea 
to sea, and from the River to the ends of the earth,” 
the future of the one; waning until it vanishes away, 
and “broken without hand,” the doom inevitable of the 
other. 

These are the particulars foretold in this remarkable 
prophecy of this future Power whatever it might be, 
and they have all except the last been most marvelous¬ 
ly and minutely fulfilled in the rise, growth, progress, 
conquests, and dominion of Mohammed and his false 
Religion, and in nothing else. 

This is the only Power, and this series of events the 
only one that has ever occurred in history at all corres¬ 
ponding to the marks foretold, by which it was to be 
recognized and detected when it should appear. And if 
the false Prophet and his Christless creed are not here 
foretold and their fierce and fanatical sway over so large 
a part of the Christian world and for so long a time, 
then surely prophecy is an uncertain guide, and history 
as equally a poor interpreter. 

Before another century, in all probability the Moslem 


THE CRESCENT AND THE CROSS. 


97 


will have vanished from among the nations, his place be 
known no more, and the religion of the cross became the 
accepted creed of those who have bowed so long to the 
teachings of the false Prophet. Then the fierce king 
with his dark sentences will oppress no longer, the gory 
sword that has dripped with the blood of such vast mul¬ 
titudes be sheathed in its scabbard, the mosque and the 
minaret resound with the praises of Jesus, and the teach¬ 
ings of his faith rule the world. 

It was a fearful vision, an awful exhibition of the 
righteous justice of God upon a faithless church, sunk 
in deepest, darkest superstition and idolatry, and an 
astonishing disclosure of the future which was to con¬ 
tinue “many days.” 

Upon seeing it and learning what it foretold Daniel 
“fainted and was sick certain days.” Afterward he 
“rose up and attended to the king’s business.” 

It is not at all surprising that this noble servant of 
God was so affected, nor that one so accustomed to sin¬ 
cere and pure worship should be amazed at such a pos¬ 
sibility of formality, insincerity, perversion of the truth 
and worship of saints and angels and by the professing 
church of God as was here revealed to him in this vision; 
nor that he should be sick and faint at the sight of the 
awful calamities and so long continued that were to 
come upon that church for sin like that. It would have 
been surprising if be had not been so affected. Nearly 
25 centuries have rolled away since the Prophet saw this 
vision, and still the “many days” are not terminated! 

With these explanatory remarks, let us now return to 
the vision as interpreted by the angel. 

“The Ram thou sawest by the river’s bed 
Two-horn’d and terrible, is Persia’s Realm, 

One day to rise all formidable and dread, 

Two mighty kingdoms banded ’neath one head, 

To smite the nations, trample, and o’erwhelm— 

Both born to conquest and to furious fray. 

The Median first, the Persian last but higher 


98 


THE LOST DREAM. 


Shall rise, and wend their desolating way, 

As kingdoms sink beneath their fierce, resistless sway. 

i 1 Westward, and Northward, Southward, far and wide 
The furious Beast shall push his conquests dire, 
Trampling and crushing in his pitch of pride 
All who oppose him. And with sword and fire 
Wasting and ravaging the kingdoms all 
According to his will. And loftier still Twill grow 
In pride and greatness, rising high and tall, 

Until it meets its heaven-appointed foe, 

And falls in final overwhelming overthrow. 

"The rough Goat from the West with towering horn. 
Is Grecians Realm—a famed and warrior race; 

The mighty Horn her first great king, unborn 
As yet, but destined to a lofty place. 

Swift o’er the earth with wild impetuous tread 
Shall rush the legions of this conquering Chief, 

And onset irresistible and dread, 

While fall the foemen as the falling leaf, 

And kingdoms break and bow in helpless, hopeless grief. 

"His fiery valor shall no power withstand, 

Nor Prince nor Potentate the fury of his stroke; 

And none, though strong, deliver from his hand, 

Until this mighty Horn itself is broke. 

And suddenly ’twill break, this wondrous Horn, 

E’en though to such exceeding greatness grown, 

And prostrate fall, and leave to one unborn 

The fallen sceptre, but in vain. O’erthrown 

His empire and his race, no more will they be known. 

"Instead of one, four kingdoms then will be; 

Four chieftains struggle for the envied throne, 

Four wrestle for the world-wide mastery, 

And part the empire to themselves alone. 

Yet no such princely sceptre shall theirs be 
As his to whose dominion they succeed, 

(Though strong their throne and great their dignity), 


THE CRESCENT AND THE CROSS. 


99 


For wars and strifes and thirst of blood and greed 
Of power shall waste their strength away, as Heaven’s 
decreed. 

“Then in their latter days, when impious sin 
Hath reached its height, shall suddenly appear 
Another Horn, a little Horn, within ^ 

The confines of the vanished thrones, and rear 
Its head, obscure and unpretentious as it stands. 

But soon ’twill grow and wax evceeding great, 
Advancing wonderfully o’er mighty lands, 

And magnify itself (with pride inflate) 

E’en to the very heavens, so lifted up its state. 

“Fierce will be the King that Earth now sees arise, 
With treacherous, cruel, bold, designing heart, 

Versed in the deepest, darkest mysteries, 

And practiced skill, and cunning, crafty art; 

A False Religion from the dark abyss, ^ 

To which dominion stern will hence be given— 

A base imposture from the Pit it is, 

Though claiming birth and origin in heaven, 

And men will gnaw their tongues in pain,* to madness 
driven. 3 

“Yet wonderfully ’twill prosper and prevail, 

And do its pleasure, trampling truth beneath 
Its impious foot, and causing hearts to quail, 

And craft to prosper, and foul lust, and death— 

And Heaven’s host, the warring church on earth 
Be trodden down beneath its hoof of power, 

Its princes fall like stars of heaven, their worth 
Unheeded, while the angry storm-clouds lower— 

It is the day of gloom, the Crescent’s awful hour. 

“Against the Prince himself of that doomed host .*! 
’Twill lift its daring head, and foully dim -1 

L Of 


See Rev. 16:10 



100 


THE LOST DREAM. 


j 

The lustre of his matchless name. ’Twill boast 
Of its own Prophet false, exalting him. 

Messiah’s cross ’twill hurl to earth, and scorn, 

And clothe with blackest shame; seek to make void 
His great oblation, of its glory shorn; 

His sanctuaries where incense rose destroyed, 

Or else profaned, henceforth to viler use employed. 


“Yet not by its own power doth it prevail 
Or to such greatness grow. Another cause 
Doth give it strength. Zeal in the church doth fail, 
Corruption dire pervadeth all; Heaven’s laws 
Made void; saints worshipped; images adored; 

And faith obscured, and glowing love grown cold; 
And outward form and pomp, so much abhorred 
Of God. Hence Heaven, for such transgressors bold, 
Ordaineth this so fearful scourge as now foretold. 


“Yet shall he fall, this impious daring Horn, 

Fall without help and broken without hand. 

Long, long the ruthless sceptre hath he borne, 

Aye, long hath trampled o’er the prostrate lands—* 
But time shall come when from his place on high 
The vaunting Moslem shall be flung, cast down, 

The flaming Crescent vanish from the sky, 

Its Prophet sink beneath 'God’s awful frown, 

And He who wore the cross forever wear the crown. 


“Long mocked by his vain Christless mummery, 
And long profaned by his befouling tread, 

The sanctuary shall yet be cleansed, and he 
O’erwhelmed, be seen no more, forever fled; 

Nor with his impious lie give more offence. 

Yet, till that day when God thus righteously 
His long-polluted sanctuary shall cleanse, 

Two thousand and three hundred years shall be; 
And then shall be fulfilled t’ is wondrous mystery.” 


WEIGHED AND FOUND WANTING. 


(Daniel, 5th Chapter.) 

1. Belshazzar the king made a great feast to a thousand 
of his lords, and drank wine before the thousand. 

2. Belshazzar, while he tasted the wine, commanded to 
bring the golden and silver vessels which his father Neb¬ 
uchadnezzar had taken out of the temple which was in 
Jerusalem; that the king, and his princes, his wives, and 
his concubines might drink therein. 

3. Then they brought the golden vessels that were 
taken out of the temple of the house of God which was 
at Jerusalem; and the king, and his princes, his wives, 
and his concubines, drank in them. 

4 . They drank wine, and praised the gods of gold, and 
of silver, of brass, of iron, of wood, and of stone. 

5. In the same hour came forth fingers of a man’s 
hand, and wrote over against the candlestick upon the 
plaster of the wall of the king’s palace: and the king saw 
the part of the hand that wrote. 

6. Then the king’s countenance was changed, and his 
thoughts troubled him, so that the joints of his loins 
were loosed, and his knees smote one against another. 

7. The king cried aloud to bring in the astrologers, 
the Chaldeans, and the soothsayers. And the king spake 
and said to the wise men of Babylon, Whosoever shall 
read this writing, and show me the interpretation thereof, 
shall be clothed with scarlet, and have a chain of gold 
about his neck, and shall be the third ruler in the kingdom. 

8. Then came in all the king’s wise men: but they 
could not read the writing, nor make known to the king 
the interpretation thereof. 

9. Then was king Belshazzar greatly troubled, and his 
countenance was changed in him, and his lords were 
astonished. 

10. Now, the queen by reason of the words of the king 


102 


THE LOST DREAM. 


and his lords came into the banquet-house; and the 
queen spake and said, O king, live forever: let not thy 
thoughts trouble thee, nor let thy countenance be 
changed: 

11. There is a man in thy kingdom, in whom is the 
spirit of the holy gods; and in the days of thy father 
light and understanding and wisdom, like the wisdom 
of the gods, was found in him; whom the king Nebuchad¬ 
nezzar thy father, the king, I say, thy father, made 
master of the magicians, astrologers, Chaldeans, and 
soothsayers: 

12. Forasmuch as an excellent spirit, and knowledge, 
and understanding, interpreting of dreams, and shewing 
of hard sentences, and dissolving of doubts, were found 
in the same Daniel, whom the king named Beltshazzar: 
now let Daniel be called, and he will shew the interpre¬ 
tation. 

13. Then was Daniel brought in before the king. And 
the king spake and said unto Daniel, Art thou that Dan¬ 
iel, which art of the children of the captivity of Judah, 
whom the king my father brought out of Jewry? 

14. I have even heard of thee, that the spirit of the gods 
is in thee, and that light and understanding and excellent 
wisdom is found in thee. 

15. And now the wise men, the astrologers, have been 
brought in before me, that they should read this writing, 
and make known unto me the interpretation thereof: but 
they could not shew the interpretation of the thing: 

16. And I have heard of thee, that thou canst make 
Interpretations, and dissolve doubts: now if thou canst 
read the writing, and make known to me the interpretation 
thereof, thou shalt be clothed with scarlet, and have a 
chain of gold about thy neck, and shalt be the third ruler 
in the kingdom. 

17. Then Daniel answered and said before the king, 
Let thy gifts be to thyself, and give thy rewards to an¬ 
other; yet I will read the writing unto the king, and make 
known to him the interpretation. 

18. O thou king, the most high God gave Nebuchad¬ 
nezzar thy father a kingdom, and majesty, and glory, and 
honor. 

19. And for the majesty that he gave him, all people, 
nations, and languages, trembled and feared before him: 
whom he would he slew; and whom he would he kept 
alive; and whom he would he set up; and whom he 
would he put down. 

20. But when his heart was lifted up, and his mind 
hardened in pride, he was deposed from his kingly throne, 
and they took his glory from him: 

21. And he was driven from the sons of men; and his 


WEIGHED AND FOUND WANTING. 


103 


heart was made like the beasts, and his dwelling was 
with the wild asses: they fed him with grass like oxen, 
and his body was wet with the dew of heaven; till he 
knew that the most high God ruled in the kingdom of 
men, and that he appointeth over it whomsoever he will. 

22. And thou his son, O Belshazzar, hast not humbled 
thy heart, though thou knewest all this: 

23. But hast lifted up thyself against the Lord of heaven; 
and they have brought the vessels of his house before thee, 
and thou, and thy lords, thy wives and thy concubines, 
have drunk wine in them; and thou hast praised the gods 
of silver, and gold, of brass, iron, wood and stone, which 
see not, nor hear, nor know; and the God in whose hand 
thy breath is, and whose are all thy ways, hast thou not 
glorified; 

24. Then was the part of the hand sent from him: and 
this writing was written. 

25. And this is the writing that was written. 

MENE, MENE, TEKEL, UPHARSIN. 

26. This is the interpretation of the thing: MENE God 
hath numbered thy kingdom, and finished it. 

27. TEKEL, Thou art weighed in the balances and art 
found wanting. 

28. PEREZ, Thy kingdom is divided and given to the 
Medes and Persians. 

29. Then commanded Belshazzar, and they clothed Daniel 
with scarlet, and put a chain of gold about his neck, and 
made a proclamation concerning him, that he should be 
the third ruler in the kingdom. 

30. In that night was Belshazzar the king of the Chal¬ 
deans slain. 

31. And Darius the Median took the kingdom, being 
3 bout threescore and two years old. 

Two years after the last vision, seventeen years after 
the vision of the Four Wild Beasts emerging from the 
tempest-tossed ocean, and sixty-five years from that 
eventful day when he stood before Nebuchadnezzer with 
such princely bearing as a mere Hebrew youth, and recall¬ 
ed to him his forgotten dream, the Prophet was again 
summoned to the royal palace—but this time under cir¬ 
cumstances of more than ordinary solemnity. The 'hour 
had come, toward which the shadows had been traveling 
on the dial plate of time for nearly two hundred years* 
—the last hour of Belshazzar’s kingdom. 


* See Isaiah, chapters 13, 14 and 21. 



104 


THE LOST DREAM. 


The end so long foretold by prophecy had now ;bee!n 
reached and the empire of Nebuchadnezzar was even then 
tottering to its fall. The head of fine gold was to drop 
that night from its place of power, and the silver arms 
and breast were to obtain possession of the fallen scep¬ 
tre. The lordly Lion of the preceding vision, driven sul¬ 
lenly to his lair, would be seen no more, and the raging 
Bear was to ascend in triumph the vanquished throne. 
Babylon the queenly was to be hurled from her lofty 
place among the nations and sink to a lowlier position 
than she had ever occupied before, and the Mede and 
the Persian were henceforth for their appointed period 
to lord the nations. Even then they were thundering at 
her gates and that very night was the falling sceptre to 
pass into their hands. But the doomed monarch Belshaz¬ 
zar, the besotted king of Babylon, was holding a beastly 
revel in his palace, attended by a thousand of his lords 
and their concubines, regardless of their beleaguered con 
dition, and apparently unconscious of their impending 
doom. 

It is not impossible that even then, while the feast 
of revelry wias at its height, the waters of the 
Euphrates were sufficiently exhausted by the artifice of 
Cyrus to allow the entrance of his troops, and that the 
beleaguering foes were already within the walls of the 
city. At all events the fall of the city was immediately 
at hand. The drunken revelry was going on, when sud¬ 
denly to the consternation of all within that spacious hall 
a portentous prodigy was witnessed. The figures of a 
mystic hand were seen writing in unknown characters 
some mysterious message from the invisible world. It 
was the knell of doom, and was justly so regarded by all 
who beheld it. Babylonian learning was utterly at fault. 
No astrologers or wise men could read that mysterious 
writing. Neither sorcerer, magician, nor necromancer 
could decipher a single character. But there it blazed 
on the plastered wall “over against the chandelier’ r 
which threw its splendors over the entire assembly, like 
a death warrant from the King of kings who had been 


WEIGHED AND FOUND WANTING. 105 

so openly and impiously insulted in that hall that night. 

In the midst of the profound awe that had settled 
upon that horror-stricken assemblage of revelers, Daniel, 
who had been summoned from the obscurity in which he 
had been living during Belshazzar’s dissolute and prof¬ 
ligate reign, makes his appearance and with majestic 
bearing proceeds to interpret the fatal writing, and pro¬ 
nounces on the affrighted king the richly-deserved doom 
announced by heaven. 

The substance of the Prophet’s message was this. Bel¬ 
shazzar had led a dissolute life. He had been abundantly 
warned; the experience of his grandsire, who had been 
brought down from his lofty throne and humbled in a 
most conspicuous manner because of his pride and for¬ 
getfulness of God, had been well known to him; unadmon¬ 
ished by this experience, he had acted even worse than 
his humbled sire, and that very night had insulted Jeho¬ 
vah in the most open and impious manner by praising 
the idol gods. of wood and stone as the authors of his 
prosperity, while at the same time profaning the sacred 
vessels of Jehovah’s temple by a most sacrilegious dese¬ 
cration; his life had been a failure; he had been weighed 
in the equitable balances of heaven and found utterly 
wanting; his days were now numbered as well as those 
of his empire ; his sceptre, wrested from his grasp, would 
be given to the Mede; the Persian would sit upon his 
forfeited throne; and that very night he himself, as a 
cast off and rejected reprobate, would be cut down and 
slain. 

This was the message and this the sentence pronounced 
upon the foolish and fated king. 

How long the Prophet had retired from the hall be* 
fore the sentence was executed we do not know, but it 
could not have been long. Certainly it must have been a 
very brief interval, for it was already far into the night 
when this scene took place and before morning the 
city fell. Ere the king was aware or had recovered from 
his stupefaction, heaven’s executioners were at the palace 
gates, the king’s guards were overpowered, and the king 
himself was slain. The Medes and the Persians were 


106 


THE LOST DREAM. 


swarming in the streets,* the city was hopelessly captur¬ 
ed, Babylon was fallen, and the empire of the Chaldans 
forever overturned. The race of the royal Cyrus was on 
the throne, the predictions of prophecy were accomplish¬ 
ed, and the second geat empire of history had entered 
upon its solemn lease of power. 

In reading this brief but graphic account of the last 
night of Belshazzar’s life and reign as narrated by Dan¬ 
iel, one cannot fail being impressed with the quiet dig¬ 
nity and bearing of the Prophet as he stood as God’s 
representative and messenger and pronounced sentence 
on the besotted and brutish king. “Let thy gifts be to 
thyself and give thy rewards to another” was his calm 
and dignified declinature of the proffered gifts and hon¬ 
ors made by the king. 

So also the shameless impiety and presumptuous ir¬ 
reverence of Belshazzar himself are made very conspicu¬ 
ous in the occurrences of that memorable night. His 
character seems to have been one of utter selfishness, 
sensuality and profligacy. He had lived without God in 
the world, caring only for himself, and in the judgment 
of heaven his life had been a total and conspicuous fail¬ 
ure. Hence this solemn sentence passed on him “ weighed 
and found wanting” was the impressive fact blazoned 
before that vast assemblage in letters of burning fire by 
the fingers of that mysterious hand. 

A very significant indication of his sensual and profli¬ 
gate character may be seen in the otherwise strange Sand 
almost unaccountable fact that such a man as Daniel, 
who had filled so prominent and conspicuous a place dur¬ 
ing the reign and in the public affairs of his grandfath¬ 
er Nebuchadnezzar, and whose fame was spread all over 
the land, had been allowed to fall into such obscurity 
and had so litle to do with the matters of state under 
Belshazzar’s reign that he did not seem even to know of 
his existence until urged by his queen-mother to send 
for him. At the same time Daniel’s character and place 
of residence were well known to others besides the king 


* Jeremiah 51:14. 



WEIGHED AND FOUND WANTING. 


107 


and his court, for he is sent for and very soon appears 
in the royal hall. But he was now an old man and far 
advanced in yeans, and his grave and venerable appear¬ 
ance accompanied by that dignified bearing and self- 
possession which appears to have always been a marked 
feature of Daniel’s character, would serve to add weight 
and dignity to the solemn message he was commissioned 
to deliver. 

Nor can the impressive gravity as well as terse and 
sententious brevity in which the immediate fulfillment of 
Daniel’s message to the worthless king is announced, be 
surpassed. “In that night was Belshazzar king of the 
Chaldeans slain, and Darius the Median took the king¬ 
dom, being about three-score and two years old,” is the 
brief and simple statement of an event that marked the 
overturning of an empire and the annihilation of a race 
of kings. No enlarging on the accomplished prophecy, 
no comments, no description of the death scene when it 
occurred, and no attempts whatever at effect—nothing 
more than the simple yet majestic statement of the fact. 
And nothing more was needed. So it is with all Scripture. 
It carries in its own sublime and majestic utterances one 
of the clearest proofs of its divine origin. It speaks in 
the name of the King of heaven, and it speaks as the 
King of heaven. 

Y. 16. “And shalt be the third ruler in the kingdom.” 

Belshazzar was the grandson of Nebuchadnezzar and 
son-in-law of Nabonadius who was the tu-st ruler 
in the Kingdom. He would therefore be the second, and 
Daniel would of course have to be the third ruler.” 
But Nabonadius was not in the city during its siege and 
capture by Cyrus, he having been absent in some other 
part of his dominions when the Persian army marched 
against it in the summer of 538 B. C. and did not return. 
Belshazzar was therefore in supreme authority, and its 
last king when Babylon fell. 

Along her banks the proud Euphrates flows, 

As silently her waters waste away; 


108 


THE LOST DREAM. 


While Babylon’s long-foiled beleaguering foes 
Now gird them for the swiftly-nearing fray 
Which well they know must come before the opening day. 
Within, the sounds of revelry arose, 

For none that night so heedless and so gay 
As Babel’s sons; and yet not Babel knows 
Until too late, how near, how dread, her dying throes. 

In gorgeous and in densely-crowded hall 

Sat B'abel’s King, her last; while gorged with wine 

He and his court held noisy festival. 

A thousand lords, with queen and concubine 
Caroused, deeming themselves like gods divine— 

When suddenly amidst that midnight brawl 
Appears a direful, dread, portentous sign, 

A spectre hand which plainly seen by all 

Wrote slowly mystic message on the plastered wall. 

Around the throng the whispered tidings flew 
As frightened hearts full on the portent gazed; 

While mute with terror king and courtiers view 
The flaming omen as it brightly blazed, 

And cowered in speechless horror, awed, amazed. 

* 1 Call for the seers—who’ll read this writing, who? 

Rich gifts be his; to highest honors raised, 

Let him be third, and robed in purple too, 

Who’ll read yon mystic sign or give its faintest clue.” 

In vain; no practic’d art such mystery 
Can solve; let Babel’s boasted Magians come 
And read what in those fateful symbols be. 

But Chaldea’s future-telling seers are dumb, 

And like their king with freezing terror numb, 

Till enters one of princely ancestry, 

Daniel the Hebrew seer—who as the hum 
To silence falls, in solemn majesty 
Expounds to king and court heaven’s dire decree. 

“ Great pomp, oh king,, possessed thy princely sire, 
And regal glory; none like him so great; 


WEIGHED AND FOUND WANTING. 


109 


None 'throned as he, none equaled, none was higher. 
He slew or spared as mighty Potentate, 

And lorded tribes or tongues in royal state; 

His will none thwarted, none opposed. But when 
His heart swelled high with pride, his fate 
O’ertook him and he fell—a brute, till then 
Learned he that heaven rules in all the affairs of men. 

“And this thou knewest, aye knewest it all full well, 
Yet hast not bowed thy self-willed heart; untaught 
By heaven's reproofs, unmindful what befell 
Thine humbled sire, hast thou with all thy court 
Now praised these senseless gods, by creature wrought; 
But Him by whom thy breath and being’s held 
And thy minutest ways, hast thou not sought; 

A wasted life thou’st lived—thy doom is sealed, 

And heaven long wearied has her purpose stern revealed. 

“There, fated king, there flames the dread decree, 
Bright blazing yonder on yon lurid wall, 

’Tis heaven’s reverseless sentence passed on thee, 

And on thy soul like death-stroke will it fall. 

Thus reads it—‘Mene, Mene,’ numbered; all 
Thy kingdom hath God numbered, and thy days; 

And ‘Tekel,’ weighed—by Him who actions weighs, 

And finds thee wanting; 1 Peres,’ from thee torn, 

Thy sceptre to the Persian falls, by him be borne. 

“Long at thy barred and doubly-bolted gates 
Has knocked that waiting Persian and the Mede, 

Whilst thou, secure, hast laughed No more he waits; 
This night he’ll enter—to thy throne succeed. 

Vain are thy guards, since thus has heaven decreed; 
Thou’It laugh no more. The foe that Babel hates 
Shall riot in her palaces, while bleed 
Her sons and daughters, and in direst straits 
Shall Babel fall and perish, as foretell her fates.” 

Echoing through lofty corridor and hall 
The slowly-uttered words of nearing doom 


110 


THE LOST DREAM. 


(As wrote the mystic fingers on that wall) 

Fall like sepulchral message from the tomb, 

And fling deep horror, as some pall of gloom, 

On that assemblage into terror thrown; 

Forebodings dark and fears now frightful loom— 

Mirth from the joyous revelers is flown, 

And turns each terror smitten heart to senseless stone. 

Spurning the empty honors thrust on him 
The Prophet stern, heaven’s messenger, retires— 

While lamps burn low and flickering lights grow dim, 
And hearts grow faint, and lingering hope expires. 

Forth from these scenes of vanished revelry 
He silently now wends his way, while wait 
The judgment-smitten throng their agony. 

Already sound the shouts of foes elate, 

And all proclaim too well the city’s nearing fate. 

Then Babel burst thy long-told night of woe, 

Of blazing torch and midnight burnings red, 

Of thunder-shout, and battle’s fiery glow, 

Of jostling chariot, and the marshaled tread 
Of armies trooping to the fray; of terror, dread, 

And nameless horrors by exulting foe; 

Of reeking corse, and grim and ghastly dead, 

And scenes of horror as no words may know, 
Matched only in their depths by fiery Pit below. 

And Babel fell, the Queenly one, while rolled 
Remorseless war’s dark purpling tide 
Through pillared hall and palaces, where gold 
And silver gleamed, and gems—the boast, the pride 
Of mighty Babylon, now fallen and blood^dyed. 

And leaping flame, and clang of arms, and flight 
Of flying fugitives, and shout, and groan 
Mingled in one tumultuous din. That night 
Chaldea’s fated king, by heaven disowned, 

Belshazzar, dies—and climbs the conquering Mede the 
throne. 


III. 

UNDER DARIUS. 

(1) . Messiah the Prince. 

(2) . The Man of Sin. 

(3) . Closing Scenes. 


MESSIAH THE PRINCE. 

(Daniel, 9th Chapter.) 

1. In the first year of Darius the son of Ahasuerus, of 
the seed of the Medes, which was made king over the 
realm of the Chaldeans; 

2. In the first year of his reign I Daniel understood by 
books the number of the years, whereof the word of the 
Lord came to Jeremiah the prophet, that he would accom¬ 
plish seventy years in the desolations of Jerusalem. 

3. And I set my face unto the Lord God, to seek by 
prayer and supplications, with fasting, and sackcloth, and 
ashes: 

4. And I prayed unto the Lord my God, and made my 
confession, and said, O Lord, the great and dreadful God, 
keeping the covenant and mercy to them that love him, 
and to them that keep his commandments: 

5. We have sinned, and have committed iniquity, and 
have done wickedly, and have rebelled, even by departing 
from thy precepts and from thy judgments: 

6. Neither have we hearkened unto thy servants the 
prophets, which spake in thy name to our kings, our 
princes, and our fathers, and to all the people of the land. 

7. O Lord, righteousness belongeth unto thee, but unto 
us confusion of faces, as at this day; to the men of Judah, 
and to the inhabitants of Jerusalem, and unto all Israel, 
that are near, and that are far off, through all the coun¬ 
tries whither thou hast driven them, because of their 
trespass that they have trespassed against thee. 

8. O Lord, to us belongeth confusion of face, to our 


112 


THE LOST DREAM. 


kings, to our princes, and to our fathers, because we have 
sinned against thee. 

9. To the Lord our God belong mercies and forgivenesses, 
though we have rebelled against him: 

10. Neither have we obeyed the voice of the Lord our 
God, to walk in his laws, which he set before us by his 
servants the prophets. 

11. Yea, all Israel have transgressed thy law, even by 
departing, that they might not obey thy voice, therefore 
the curse is poured upon us, and the oath that is written 
in the law of Moses the servant of God, because we have 
sinned against him. 

12. And he hath confirmed his words, which he spake 
against us, and against our judges that judged us, by 
bringing upon us a great evil: for under the whole heaven 
hath not been done as hath been done upon Jerusalem. 

13. As it is written in the law of Moses, all this evil 
Is come upon us; yet made we not our prayer before the 
Lord our God, that we might turn from our iniquities and 
understand thy truth. 

14. Therefore hath the Lord watched upon the evil, 
and brought it upon us, for the Lord our God is righteous 
iu all his works which he doeth: for we obeyed not his 
voice. 

15. And now, O Lord our God, that hast brought thy 
people forth out of the land of Egypt with a mighty hand, 
and hast gotten thee renown, as at this day; we have sin¬ 
ned, we have done wickedly. 

16. O Lord, according to all thy righteousness, I beseech 
thee, let thine anger and thy fury be turned away from thy 
city Jerusalem, thy holy mountain: because for our sins, 
and for the iniquities of our fathers, Jerusalem and thy 
people are become a reproach to all that are about us. 

17. Now therefore, O our God, hear the prayer of thy 
servant, and his supplications, and cause thy face to shine 
upon thy sanctuary that is desolate, for the Lord’s sake. 

IS. O my God, incline thine ear, and hear; open thine 
eyes, and behold our desolations, and the city which is 
called by thy name: for we do not present our supplica¬ 
tions before thee for our righteousness, but for thy great 
mercies. 

19. O Lord, hear; O Lord, forgive; O Lord, hearken 
anu do; defer not, for thine own sake O my God: for thy 
city and thy people are called by thy name. 

20. And while I was speaking, and praying, and con¬ 
fessing my sin, and the sin of my people Israel, and 
presenting my supplication before the Lord my God for the 
holy mountain of my God; 

21. Yea, while I was speaking in prayer, even the man 
Gabriel, whom I had seen in the vision at the beginning. 


MESSIAH THE PRINCE. 


11S 


being caused to fly swiftly, touched me about the time 
of the evening oblation. 

22. And he informed me, and talked with me, and said, 
O Daniel, I am now come forth to give thee skill and 
understanding. 

23. At the beginning of thy supplications the command¬ 
ment came forth, and I am come to shew thee; for 
thou art greatly beloved: therefore understand the matter, 
and consider the vision. 

24. Seventy weeks are determined upon thy people and 
upon thy holy city, to finish the transgression, and to 
make an end of sins, and to make reconciliation for in¬ 
iquity, and to bring in everlasting righteousness, and to 
seal up the vision and prophecy, and to anoint the Most 
Holy. 

25. Know therefore and understand, that from the go¬ 
ing forth of the commandment to restore and to build 
Jerusalem unto the Messiah the Prince shall be seven 
weeks, and three score and two weeks: the street shall 
be built again,and the wall, even in troublous times. 

20. And after threescore and two weeks shall Messiah 
be cut off, but not for himself: and the people of the 
prince that shall come shall destroy the city and the 
sanctuary; and the end therefore shall be with a flood, 
and unto the end of the war desolations are determined. 

27. And he shall confirm the covenent with many for 
one week: and in the midst of the week he shall cause 
the sacrifice and the oblation to cease, and for the over¬ 
spreading of abominations, he shall make it desolate, even 
until the consummation, and that determined shall be 
poured upon the desolate. 

Long before the fall of Babylon Daniel had been study- 
in the prophecies bearing on the restoration of Jeru¬ 
salem, and had evidently been a close observer of the 
u signs of the times.’’ He was familiar with the Scrip¬ 
tures relating to that subject, and clearly discerned the 
nearness of their fulfillment. Events were now manifest¬ 
ly moving rapidly to their consummation. From the 
computations he had made, he had discovered that the 
period foretold in the prophets was now close at hand, 
and that Jerusalem’s restoration could not be far off. 

Accordingly he makes his supplication to God in her 
behalf, first preparing himself for the revelation that 
might be made to him, by a season of fasting and prayer. 
Then confessing his own sin and that of his people, he 


114 


THE LOST DREAM. 


acknowledges the justice of God in the calamities that 
had come upon the city and its people, and invokes his 
mercy in their behalf, asking that God would lift them 
from their low estate. While engaged in this earnest, 
fervent prayer, and at the hour of the evening sacrifice, 
he is touched by the angel Gabriel who had been sent 
to make known to him the future of his people and their 
city. 

In doing this the angel reavealed to him the additional 
fact, which up to this time had been kept entirely se¬ 
cret, the date of Messiah’s Day and discloses the exact 
period when he was to appear. It was yet more than 
500 years off and several centuries were to pass before 
it would be reached. Nevertheless the exact date could 
be known by carefully noting the time when a certain 
edict was to issue from the throne of Persia, and which 
might be readily recognized by certain particulars which 
the angel proceeds to mention. Sixty-nine weeks of 
years from that designated date, i. e., 483 years, would 
complete the period necessary to pass before his coming 
and usher in the day when the long-promised Messiah 
would be manifested to Israel, present his great oblation 
on the cross, forever finish transgression, and make an 
end of sin. 

His death, however, would be a violent one, attended 
by enormous guilt on the part of the Jewish people and 
resulting in fearful and unparalleled calamities to them 
and their city Jerusalem. Its end would be with a fiery 
flood of war, desolation, ruin—and they would be over¬ 
whelmed with the vials of divine wrath poured out on 
them 11 until the end of the indignation/' 

•Such was the purport of the vision and prophecy. It 
is one of the most important as well as most famous 
prophecies in Scripture. 

Translation of the passage (vv. 24-27). 

“Seventy weeks are determined upon thy people and 
upon thy holy city to finish transgression, and to make 
an end of sins, and to make reconciliation for iniquity, 
and to bring in everlasting righteousness, and to seal 


MESSIAH, THE PRINCE. 


115 


*p vision and prophecy, and to anoint the Most Holy. 

“Know therefore and understand that from the going 
forth of the commandment to restore and to build Jeru¬ 
salem unto Messiah the Prince, shall be seven weeks 
and three score and two weeks; it shall be built again 
with street and moat even in troublous times. And after 
three score and two weeks shall Messiah be cut off but 
not for himself; and the people of the prince that shall 
come shall destroy the city and the sanctuary; and its 
end shall be as with a flood, and even to the end shall 
be war. Desolations are determined. And He (Messiah) 
shall confirm the covenant with many for one week; and 
in the midst of the week shall He (Messiah) cause sac¬ 
rifice and oblation to cease; and with wing of abomina¬ 
tions shall one (the Desolator) make it* desolate; and 
even until the consummation and that which has been 
determined, shall there be poured wrath upon the deso- 
olate (That is upon the Jewish race and people bereft 
now of every ordinance and institution of their religion. 
Without a temple, priesthood and sacrifices, and deprived 
even of that gracious favor of God that they had hither¬ 
to enjoyed, they were now really and truly ( the deso¬ 
late’). 

“Seventy weeks are determined.” Taking a day for 
a year, as is the usage of prophecy, this will make 490 
years; and beginning our count with the decree unques¬ 
tionably given to Ezra by Artaxerxes King of Persia to 
build again the city of Jerusalem, and which was given 
about the year 456 or 457 B. C. it brings us to A. D. 34 or 
33, as the termination of the seventy weeks. This was the 
last week. It began 7 years before, or A. D. 26 when 
Messiah appeared, was publicly anointed by the Holy 
Ghost, pointed out by his fore-runner as “the Lamb of 
God,”** and entered upon his public ministry. 


* That is the city and sanctuary as stated already in 
verse 26. 

**Or, as Daniel would express it, the One who would 
“make reconciliation,” etc. 



116 


THE LOST DREAM. 


In the midst of this week was Messiah “cut off but 
not for himself.” By that one great offering he caused 
all sacrifice and oblation for sin for evermore to cease. 
There is no room nor place for them now. He has “fin¬ 
ished transgression and made an end of sins” forever. 
During this week he “confirmed the covenant with 
many,” first by his own ministry and proclamation of the 
gospel, and then afterwards by the ministry and preach¬ 
ing of the Apostles for three and a half years. 

In his dying exclamation on the cross “finished” (in 
the Greek it is simply one word) there seems to be an 
allusion by our Savior to this prophecy of Daniel in which 
it had been foretold that he would “finish transgression, 
and make an end of sins,” and now as the great work is 
.complete he proclaims the joyful fact to angels and to 
anen and immediately thereafter breathes out his spirit. 
Perhaps no one word has ever been uttered upon earth 
-that includes so much or carries with it such immeasura¬ 
ble depft'hs of meaning, as 'that one word ‘finished’ 
ns then and there uttered by our Saviour. 

“To seal up vision and prophecy.” That is, all that 
had been seen in vision and foretold in prophecy re¬ 
specting the advent, ministry, labors, rejection, suffer¬ 
ings and death of this Messiah would then be sealed up. 
When this period here foretold would close then that 
part of Messiah’s history would be complete and closed 
up. The seal of divine approval, of complete and full 
accomplishment would then and there be publicly and 
officially put upon it. And this was done in a very sol¬ 
emn and impressive manner by Jehovah himself. 

The Messiah proclaimed the fact by his dying declara¬ 
tion “finished,” to which God gave his loud “Amen” 
by the rending of the temple veil, the earthquake’s shock, 
and the opening of the graves. This was God’s response 
to Messiah’s joyful cry. Then and there the seal was 
set to these visions and prophecies. 

It Avas not the seal of mystery, i. e., that the prophecy 
could not be understood, nor the seal that was to close 
and shut up from mortal eyes all vision and propheey, 


MESSIAH, THE PRINCE. 


117 


but the seal of divine approbation, the seal of completion, 

that ?b intended by the statement, “he shall seal up vision 
and prophecy.” This part of the prophecy is now ful¬ 
filled and completed. It was the seal of authentication 
to show that the Messiah who suffered was the true and 
veritable Messiah and the One of whom all vision and 
prophecy had been speaking. 

Christ by his dying exclamation on the cross, God the 
Father by his response, and the Holy Spirit afterward 
at Pentecost, all put the seal in a most public and official 
manner to the work which was completed on the cross, 
and proclaimed by this sealing that He was the One of 
whom Prophecy spake. 

“Blasphemer and Malefactor” exclaimed the Jew as he 
nailed the Saviour to the cross. “Not so,” replies the 
Father from on high, “but the world’s great offering for 
sin, the One foretold in vision and prophecy, the One 
who is to finish transgression and make an end of sins.” 

There were to be no more visions and prophecies about 
the birth, sufferings and death of the Messiah. All these 
were now completed, fulfilled, finished up, and sealed. 

“To anoint the Most Holy.” That is, the Messiah. 
His body was the Temple, the Most Holy Sanctuary, 
the dwelling place of Deity. So our Savior distinctly 
taught, “Destroy this temple and in three days I will 
raise it up again.” (Jno. 2 19-21.) His body was the 
Sanctuary, the Most Holy Place in which the Deity 
dwelt, and the anointing here spoken of took place at 
the baptism of Jesus when the Holy Spirit descended 
on him as a Dove and abode upon him. “He shall 
cause oblation and sacrifice to cease.” This the Mes¬ 
siah did by his one great offering. Henceforth and for¬ 
evermore all other sacrifice and oblation are utterly val¬ 
ueless and vain. They mean nothing, and can accom¬ 
plish nothing. Christ by his one offering has caused 
them to cease forever. 

“The wing of abomination,” etc. 

The Roman armies, advancing with their triumphant 
and irresistible Eagles borne aloft by their standard 


118 


THE LOST DREAM. 


bearers would desolate City and Sonctuary, carrying these 
objects of their idolatry into the most sacred places. 
To these eagles as giving them victory and success the 
Roman soldiery paid devout worship and adoration. They 
were real objects of idolatry by the Romans, and as 
such were regarded with great detestation and horror by 
the Jewish people. Perhaps there is an allusion to this 
“wing of abomination ,’’ in our 'Savior ’s great proph¬ 
ecy about the destruction of Jerusalem, for he there 
speaks of the “abomination of desolation spoken of by 
Daniel the Prophet.” 

The expression is remarkable, but seems to denote not 
only the instruments by * which this desolation was to 
be accomplished, namely, the Roman armies hovering over 
the land and nation like ravenous birds of prey* about 
to swoop down on their victims, but also the extreme 
rapidity with which those armies would move and effect 
their conquests. They moved on rapid “wing,” and at 
the same time “wing of abomination.” All over the 
land these ravaging armies seemed to hover, swooping 
down upon their victims in the most unexpected manner, 
desolating and destroying everything in their path, 
until every stronghold had been captured and destroyed, 
and Jerusalem and its Sanctuary completely desolated. 
The end of that place and that people was literally with 
a flood, and from that day to this wrath has been poured 
upon them to the uttermost. 

Isaiah, their Prophet, had used it long before (8:8) 
in describing one of the desolating invasions to which 
their country was one day to be subjected by the Assy¬ 
rian Power. The description of the spreading out of the 
Assyrian armies over the country and the destruction 
caused by them, was first represented under the figure 
of a wide-spread inundation rolling deep and irresisti¬ 
bly over the land and engulfing and carrying everything 
before it. Suddenly the figure is changed, and the 


*The Jew was already familiar with this figure of a 
ravenous bird of prey hovering over the land with out¬ 
spread wings, ready to swoop down upon its prey. 



MESSIAH, THE PRINCE. 


Ilf 


devastation of the country is represented under that of 
a ravenous bird of prey spreading out its wings and hov¬ 
ering over its victims ready to swoop down upon them. 
“And the stretching out of his wings shall fill the breadth 
of thy land, 0, Immanuel! ’' These armies would spread 
out and cover the whole land from one extremity to the 
other. And as it was under the Romans afterward, so 
it would be under the Assyrians a “wing of abomination'* 
as well as of “desolation." 

In the last two verses of this chapter we have a sin¬ 
gularly brief and condensed but wonderfully compre¬ 
hensive epitome of the history and experience of the 
“wandering Jew" under the centuries of sorrow, suffer¬ 
ing, and calamity that were to be his portion for the 
awful sin of rejecting and crucifying his King the prom¬ 
ised Messiah. Words cannot describe nor can thought 
conceive the untold anguish and misery that are covered 
up and concentrated in those words, “until the consum¬ 
mation." 

More than nineteen centuries have passed away and 
still that consummation has not been reached ,and still 
the Jew is the rejected nation—still “the Desolate.’' 
What an unspeakably mournful fate has been his! 

Our Saviour alluded to these last two verses of thi« 
chapter of Daniel more than once in his celebrated proph¬ 
ecy of the destruction of Jerusalem; first when he spoke 
of Jerusalem being “compassed with armies," and then 
when he foretold “the abomination of desolation stand¬ 
ing where it ought not,” and again when he declared that 
“these be the days of vengeance," and finally when he 
mentioned Jerusalem being “trodden down of the Gen¬ 
tiles." In two of Daniel's visions (the 8th, 10th and lit* 
chaps.) he describes the rise and growth of the terrible 
Antichrist, and his planting his desolating foot upon 
the prostrate Church of God, first in the Eastern church, 
and then in the Western, i. e., the Moslem and the 
Papacy. But in the 9th chapter we have a vision of the 
Jew and his history. After his rejection of his Mes¬ 
siah he himself becomes a rejected nation and is n« 


THE LOST DREAM. 


1M 

longer the people of God, i. e., he no longer belongs to 
the risible church as he once did. But he is not to con¬ 
tinue a rejected nation forever, for “the gifts and call¬ 
ing of God are without repentance, ’ 1 i. e., God does not 
ehange his mind and withdraw permanently his gifts 
and blessings once bestowed. (Rom. 11:29.) And the 
Jew is again to be grafted into his own olive tree (Rom. 
11: 23, 24), as soon as he repents of his sin and accepts 
his now rejected King. And this he is one day to do. 
But in the meantime he has a history. He is somewhere 
and in some way involved in the great events of the world 
as they are transpiring around the church of God. 

Where is he, and what is he doing? This chapter 
tells us. He is no longer a prominent and conspicuous 
actor as he once was in the affairs of the church, but he 
is nevertheless present and bearing a silent part, but 
now as a Sufferer. Centuries of sorrow, calamity, and 
trial are to roll over his bowed-down and broken form, 
and he is to travel down the long corridors of Time un¬ 
bared for and forlorn as he staggers under his awful 
load. This prophecy lifts the veil of his future, tells 
where he is, what is his experience, and what his sad 
fate and history. While describing so vividly the ex¬ 
perience of the Church, both in the East and in the 
West, it also locates the Jew and foretells the part he 
will be acting in the solemn drama of human events. 
This the Prophet does, because while the Jew now be¬ 
longs to no branch of the visible church either Eastern 
or Western, yet he one day is to do so when “the Re¬ 
deemer comes out of Zion and turns away ungodliness 
from Jacob.” (Rom. 11:26.) L T ntil then his history 
is foretold as well as the history of that church to 
which he is one day to belong. 

But the unspeakably mournful history of the Wander¬ 
ing Jew and the twenty centuries of calamity that he is 
to undergo is all summed up and expressed in this 
brief and simple statement, “And even until the consum¬ 
mation/ J etc. How tersely and yet with what wonder¬ 
ful fullness does God speak! 


MESSIAH, THE PRINCE. 


121 


Thus these three prophecies form a very remarkable 
group and give a wonderful epitome of the history of 
God’s church in its two leading branches, the Eastern 
and the Western, and of the Jew also the now exscinded 
part of that Church. Until his restoration, however, 
when the consummation will be reached, he appears in 
sight for a moment only, then disappears again from view 
with the curtain falling upon him as “the Desolate” na¬ 
tion. Without a country, without a home, without an 
altar, without a sacrifice, without a priest, without a 
Saviour, and without a hope, words could hardly 
express more deeply and yet more sadly the forlorn 
state and condition of that once highly-favored race 
than do these words of their own Prophet: “The Deso¬ 
late one.” And with these words the curtain falls. It 
is the last glimpse we have of the Jew in Daniel’s proph¬ 
ecies, i. e., of his history and career after his rejection 
of his Messiah. (See note in Introd, p. 16.) 


’Twas at the hour of evening sacrifice, 

As Daniel in his chamber prayed alone— 

That Gabriel, swift-winged herald of the skies, 
Stood at his side and makes his message known. 
“Oh, man belov’d of God thy prayers are heard, 
Thy supplications, tears, and fervent cries. 

And now I’m come to bring thee faithful word 

Of what awaits thy people, and still lies 

Yet unrevealed amid the secrets of the skies. 


“When first thou fixedst thy heart and sett’st thy face 
To seek thy God, the mandate came to me. 

Then swiftly through the realms of space 
On out-stretched wing, I turned my flight towards thee. 
And now I’m here to give thee light—that light 
Which thou hast sought, pertaining to thy race, 

Thy City, and thy King. A light it is, a sight 

Of unseen things, that in their secret place 

Lie hidden deep in God’s mysterious scheme of grace. 


122 


THE LOST DREAM. 


“Full seventy weeks, prophetic weeks of years, 

Are measured off this prophecy to close, 

Before the Prince, Messiah called, appears — 

The period for thy City and its woes. 

A period this the reign of sin to break, 

And finish dark transgression, and atone 
For all iniquity, seal up and make 
An end of sin, bring in for man undone 
A lasting righteousness, and anoint the Holy One. 

“Know therefore thou and understand, and when 
Thou seest a royal mandate issue forth, 

An edict to restore and build again 
Long desolate Jerusalem, well worth 
For thee to note that date and there begin 
Thy count that pointeth to Messiah’s Day, 

Four Hundred Ninety years; heed well—within 
That period shall he come, fulfill, obey, 

And by a wondrous death take human sin away. 

“That period great, High Heaven doth further view 
Divided into three, yet not the same 
In length; seven weeks there are, three-score and two, 
And one week more. The first the Lord doth name 
To build with street and moat Jerusalem, 

And raise it from its long-lost, low estate. 

And troublous times they’ll be to them 
Who build—for trial, toil, and labor great 
’Twill take to build a city so long desolate. 

“Then from that date count three-score weeks and two, 
(Four Hundred years and Thirty Four) a long, 

Long period ’tis, but Him ’twill bring to view, 

And heralded by Angels’ voice and song; 

Another week completes and seals the whole. 

Within the midst of which blest week shall He 
The great Messiah die, pour forth his soul— 

Cut off by violence and treachery— 

A felon’s death, aceurs’d, upon the gory tree. 


MESSIAH, THE PRINCE. 


12* 


“Not for himself, a sinless death is his; 

Aye, aye, the Guiltless for the guilty dies; 

Heaven’s great oblation for man’s sin it is, 

Heaven’s precious, all-availing sacrifice. 

Henceforth shall all ordained oblations cease, 

And sacrifice for sin, for that one death 
Doth make all others void; eternal peace, 

And heaven secured by his own dying breath— 

No room for others now, for thus the Scripture saith. 

“Yet, yet for crime like this, for Israel’s sons 

To spurn their King, and brue their sin-stained hand* 

In his most precious blood (ah, cold, cold runs 

The blood at its recital), well demands 

The sorest vengeance; and ’twill fall, fall sure 

And swift on all who such a deed could do, 

Like beating storm of wrath (no woe is truer), 

Abateless and abating not; ’tis due— 

They shared the gory deed, and Prince Messiah slew. 

“A Prince shall come and people from afar 
With marshalled legions and with dauntless tread, 

And iron heart, and ruthless gory war, 

And swcrd and flame, and carnage red; 

Jerusalem with armies compassed round, 

Shall bleed as never bled a race before; 

Her Sanctuary be razed e’en to the ground; 

Her sons as captives led; and sorrows sore, 

On her like beating storm, their awful woes shall pour. 

“Aye, like o’erwhelming flood shall her end be, 
Dark-rolling, desolating, fiery flood, 

Engulfing all in direst misery— 

(No trivial guilt to shed Messiah’s blood). 

And still the desolating storm shall beat 
In ceaseless fury on her long-doomed head, 

While she moves on with worn and weary feet, 

And hearts grow faint, and vanished hope hath fled, 

Until the consummation’s reached which God hath said.*' 


124 


THE LOST DREAM. 


The Angel ceased, his message now made known, 

He vanishes from sight, no more on earth 
T’ appear but once, till ages long have flown 
And dawns the period of Messiah’s birth. 

Onward with ceaseless flow shall roll the stream 
Of Time; five hundred years shall come and go, 

While Earth long weary weeps and waits for Him 

Of whom the Angel spake, and sad and slow 

The centuries march each burdened with its load of woe. 

And then it came, Messiah’s glorious Day— 

Came not in strife and storm or wrathful cloud, 

Or battle’s shock, or furious, fiery fray, 

Or angry tempest muttering long and loud, 

But in sweet calm to roll dark clouds away, 

And solace human hearts so long forlorn. 

On Bethlehem’s plains the Angel voices play, 

And choirs celestial hymned the one great Morn 
That ushered in that Day when He the Prince was born. 


THE MAN OF SIN. 


(Daniel, Chapters 10, 11 and 12.) 

CHAPTER X. 

1. In the third year of Cyrus king of Peria a thing was 
revealed unto Daniel, whose name was called Beltes- 
hazzar; and the thing was true, but the time appointed 
was long: and he understood the thing, and had under¬ 
standing of the vision. 

2. In those days I Daniel was mourning three full weeks. 

3. I ate no pleasant bread, neither came flesh nor wine 
in my mouth, neither did I anoint myself at all, till three 
whole weeks were fulfilled. 

4. And in the four and twentieth day of the first month, 
as I was by the side of the great river, which is Hiddekel; 

5. Then I lifted up mine eyes, and looked, and behold 
a certain man clothed in linen, whose loins were girded 
with fine gold of Uphaz; 

6. His body also was like the beryl, and his face as 
the appearance of lightning, and his eyes as lamps of fire, 
and his arms and his feet like in color to polished brass, 
and the voice of his words like the voice of a multitude. 

7. And I Daniel alone saw the vision; for the men that 
were with me saw not the vision; but a great quaking 
fell upon them, so that they fled to hide themselves. 

8. Therefore I was left alone, and saw this great vision 
and there remained no strength in me: for my comeliness 
was turned in me into corruption, and I retained no 
strength. 

9. Yet heard I the voice of his words; and when I heard 
the voice of his words, then was I in a deep sleep on my 
face, and my face toward the ground. 

10 .And behold, a hand touched me, which set me upon 
my knees and upon the palms of my hands. 

11. And he said unto me, O Daniel, a man greatly be- 


126 


THE LOST DREAM. 


loved, understand the words that I speak unto thee, and 
stand upright: for unto thee am I now sent. And when 
he had spoken this word unto me, I stood trembling. 

12 Then said he unto me, Fear not, Daniel: for from 
the first day that thou didst set thy heart to understand, 
and to chasten thyself before thy God, thy words were 
heard, and I am come for thy words. 

18 But the prince of the kingdom of Persia withstood 
me one and twenty days: but lo, Michael, one of the chief 
princes, came to help me; and I remained there with the 
kings of Persia. 

14 Now I am come to make thee understand what 
shall befall thy people in the latter days: for yet the 
vision is for many days. 

16 And when he had spoken such words unto me, I 
set my face toward the ground, and I became dumb. 

16 And behold, one like the similitude of the sons of 
men touched my lips: then I opened my mouth, and 
spake, and said unto him that stood before me, O my 
lord, by the vision my sorrows are turned upon me, and 
I have retained no strength. 

17 For how can the servant of this my lord talk with 
this my lord? for as for me, straightway there remained no 
strength in me, neither is there breath left in me. 

18 Then there came again and touched me one like 
the appearance of a man, and he strengthened me, 

19 And said, O man greatly beloved, fear not: peace be 
unto thee, be strong, yea, be strong. And when he had 
spoken unto me, I was strengthened, and said, Let my 
lord speak; for thou hast strengthened me. 

20 Then said he, Knowest thou wherefore I come unto 
thee? and now will I return to fight with the prince of 
Persia: and when I am gone forth, lo, the prince of Grecia 
shall come. 

21 But I will shew thee that which is noted in the 
scripture of truth: and there is none that holdest with 
me in these things, but Michael your prince. 

CHAPTER XI. 

1. Also I, in the first year of Darius the Mede, even T, 
stood to confirm and to strengthen him. 

2 And now will I shew thee the truth. Behold, there 
shall stand up yet three kings in Persia; and the fourth 
shall be far richer than they all: and by his strength 
through his riches, he shall stir up all against the realm 
of Grecia. 

3. And a mighty king shall stand up, that shall rule with 
great dominion and do according to his will. 

4 And when he shall stand up, his kingdom shall be 
broken, and shall be divided toward the four winds of 
heaven; and not to his posterity, nor according to his 


THE MAN OF SIN. 


127 


dominion which he ruled: for his kingdom shall be plucked 
up, even for others besides those. 

5 And the king of the south shall be strong, and one 
of his princes; and he shall be strong above him, and 
have dominion; his dominion shall be a great dominion. 

G And in the end of years they shall join themselves 
together; for the king’s daughter of the south shall come 
to the king of the north to make an agreement: but she 
shall not retain the power of the arm; neither shall he 
stand, nor his arm: but she shall be given up, and they 
that brought her, and he that begat her, and he that 
strengthened her in these times. 

7 But out of a branch of her roots shall one stand up 
in his estate, which shall come with an army, and shall 
enter into the fortress of the king of the north, and shall 
deal against them, and shall prevail: 

8 And shall also carry captives into Egypt their gods, 
with their princes, and with their precious vessels of silver 
and of gold; and he shall continue more years than the 
king of the north. 

9 So the king of the south shall come into his kingdom, 
and shall return into his own land. 

10 But his sons shall be stirred up, and shall assemble 
a multitude of great forces: and one shall certainly come, 
and overflow, and pass through: then shall he return, and 
be stirred up, even to his fortress. 

11 And the king of the south shall be moved with choler, 
and shall come forth and fight with him, even with the 
king of the north: and he shall set forth a great multitude; 
but the multitude shall be given into his hand. 

12 And when he hath taken away the multitude, his 
heart shall be lifted up; and he shall cast down many 
ten thousands: but he shall not be strengthened by it. 

18 For the king of the north shall return, and shall set 
forth a multitude greater than the former, and shall cer¬ 
tainly come after certain years with a great army and 
wflth much riches. 

14 And in those times there shall many stand up against 
the king of the south: also the robbers of thy people shall 
exalt themselves to establish the vision; but they shall 
fall. 

15 So the king of the north shall come, and cast up a 
mount, and take the most fenced cities: and the arms 
of the south shall not withstand, neither his chosen people, 
neither shall there be any strength to withstand. 

1»> But he that cometh against him shall do according 
to his own will, and none shall stand before him: and he 
shall stand in the glorious land, which by his hand shall 
be consumed. 

17 He shall also set his face to enter with the strength 


128 


THE LOST DREAM. 


of his whole kingdom, and upright ones with him; thus 
shall he do: and he shall give him the daughter of women, 
corrupting her: but she shall not stand on his side, neither 
be for him. 

18 After this shall he turn his face unto the isles, and 
shall take many: but a prince for his own behalf shall 
cause the reproach offered by him to cease; without his 
own reproach he shall cause it to turn upon him. 

19 Then he shall turn his face, toward the fort of his 
own land: but he shall stumble and fall, and not be found. 

20 Then shall stand up in his estate a raiser of taxes 
in the glory of the kingdom: but within few days he shall 
be destroyed, neither in anger, nor in battle. 

21. And in his estate shall stand up a vile person, to whom 
they shall not give the honour of the kingdom: but he 
shall come in peaceably, and obtain the kingdom by flat¬ 
teries. 

22 And with the arms of a flood shall they be overflown 
from before him, and shall be broken; yea, also the prince 
of the covenant. 

23 And after the league made with him he shall work 
deceitfully: for he shall come up, and shall become strong 
with a small people. 

24 He shall enter peaceably even upon the fattest places 
of the province; and he shall do that which his fathers 
have not done, nor his fathers’ fathers; he shall scatter 
among them the prey, and spoil, and riches: yea, and he 
shall forecast his devices against the strong holds, even 
for a time. 

25 And he shall stir up his power and his courage 
against the king of the south with a great army: and the 
king of the south shall be stirred up to battle with a 
very great and mighty army; but he shall not stand: for 
they shall forecast devices against him. 

26 Yea, they that feed of the portion of his meat shall 
destroy him, and his army shall overflow: and many shall 
fall down slain. 

27 And both these kings’ hearts shall be to do mischief, 
and they shall speak lies at one table; but it shall not 
prosper: for yet the end shall be at the time appointed. 

28 Then shall he return unto his land with great riches; 
and his heart shall be against the holy covenant; and he 
shall do exploits, and return to his own land. 

29 At the time appointed he shall return, and come to¬ 
ward the south; but it shall not be as the former, or a« 
the latter. 

30 For the ships of Chittim shall come against him: 
therefore he shall be grieved, and return, and have in¬ 
dignation against the holy covenant: so shall he do; h« 


THE MAN OF SIN. 


129 


shall even return, and have intelligence with them that 
forsake the holy covenant. 

31 And arms shall stand on his part, and they shall 
pollute the sanctuary of strength, and shall take away 
the daily sacrifice, and they shall place the abomination 
that maketh desolate. 

32 And such as do wickedly against the covenant shall 
he corrupt by flatteries: but the people that do know their 
God shall be strong, and do exploits. 

33 And they that understand among the people shall 
instruct many: yet they shall fall by the sword, and by 
flame, by captivity, and by spoil, many days. 

34 Now when they shall fall, they shall be holpen with 
a little help: but many shall cleave to them with flatteries. 

35 And some of them of understanding shall fall, to try 
them, and to purge, and to make them white, even to 
the time of the end: because it is yet for a time appointed. 

36 And the king shall do according to his will; and he 
shall exalt himself, and magnify himself above every god, 
and shall speak marvelous things against the God of 
gods, and shall prosper till the indignation be accomplish¬ 
ed : for that that is determined shall be done. 

37 Neither shall he regard the God of his fathers, nor 
the desire of women, nor regard any god: for he shall 
magnify himself above all. 

38 But in his estate shall he honour the god of forces: 
and a god whom his fathers knew not shall he honour 
with gold, and silver, and with precious stones, and pleas¬ 
ant things. 

39 Thus shall he do in the most strong holds with a 
strange god, whom he shall acknowledge and increase with 
glory: and he shall cause them to rule over many, and 
shall divide the land for gain. 

40 And at the time of the end shall the king of the south 
push at him: and the king of the north shall come against 
him like a whirlwind, with chariots, and with horsemen, 
and with many ships; and he shall enter into the countries, 
and shall overflow and pass over. 

41 He shall enter also into the glorious land, and many 
countries shall be overthrown: but these shall escape out 
of his hand, even Edom, and Moab, and the chief of the 
children of Ammon. 

42 He shall stretch forth his hand also upon the coun¬ 
tries: and the land of Egypt shall not escape. 

43 But he shall have power over the treasures of gold 
and silver, and over all the precious things of Egypt: and 
the Libyans and the Ethiopians shall be at his steps. 

44 But tidings out of the east and out of the north 
shall trouble him: therefore he shall go forth with great 
fury to destroy, and utterly to make away many. 


130 


THE LOST DREAM. 


45 And he shall plant the tabernacles of his palace be¬ 
tween the seas in the glorious holy mountain: yet he 
shall come to his end, and none shall help him. 

CHAPTER XII. 

And at that time shall Michael stand up, the great 
prince which standeth for the children of thy people: and 
there shall be a time of trouble, such as never was since 
there was a nation even to that same time: and at that 
time thy people shall be delivered, every one that shall 
be found written in the book. 

2 And many of them that sleep in the dust of the earth 
shall awake, some to everlasting life, and some to shame 
and everlasting contempt. 

3 And they that be wise, shall shine as the brigtness 
of the firmament; and they that turn many to righteous¬ 
ness, as the stars for ever and ever. 

4. But thou, O Daniel, shut up the words, and seal the 
book, even to the time of the end: many shall run to and 
fro, and knowledge shall be increased. 

5 Then I Daniel looked, and behold, there stood other 
two, the one on this side of the bank of the river, and the 
other on that side of the bank of the river. 

And one said to the man clothed in linen, which was 
upon the waters of the river, How long shall it be to the 
end of these wonders? 

7 And I heard the man clothed in linen, which was upon 
the waters of the river, when he held up his right hand 
and his left hand unto heaven, and sware by him that 
liveth for ever, that it shall be for a time, times, and a 
half, and when he shall have accomplished to scatter the 
power of the holy people, all these things shall be finished. 

8 And I heard, but I understood not: then said I, O my 
lord, what shall be the end of these things? 

9. And he said, go thy way, Daniel; for the words are 
closed up and sealed till the time of the end. 

10. Many shall be purified, and made white, and tried; 
but the wicked shall do wickedly: and none of the wicked 
shall understand; but the wise shall understand. 

11 And from the time that the daily sacrifice shall be 
taken away, and the abomination that maketh desolate set 
up, there shall be a thousand two hundred and ninety days. 

12 Blessed is he that waiteth, and cometh to the thou¬ 
sand three hundred and five and thirty days. 

13 But go thou thy way till the end be: for thou shalt 
rest, and stand in thy lot at the end of the days. 

Cyrus King- of Persia had not been on the throne three 
years when the greatly-beloved Seer, now hoary with age, 
was permitted to behold another vision, his last and in 


THE MAN OF SIN. 


131 


many respects the most wonderful he had yet seen. He 
was now an old man venerable with years and earnestly 
craving rest from the toils and oares and burdens of a 
long and greatly chequered life—but yet epgaged in the 
affairs of state. He had in all probability already spent 
three quarters of a century in Babylon and must now 
have been far up in the nineties, yet was a man of such 
sterling integrity and such irreproachable character and 
trustworthiness that he could not be spared from the 
affairs of state at such a time, and was consequently 
still employed in some public capacity either as prime 
minister or in some other official position. 

He had witnessed the desolations of his own county 
had seen Heaven’s righteous retribution visited on the 
nation that had been its ruin, had lived through several 
reigns of Babylonian kings, was present at the fall and 
overthrow of “the oppressing City,” and had beheld the 
princely house of Cyrus seated on the throne according 
to the predictions of Holy Writ, and now his own long 
day was drawing to a close. Before calling him to his 
rest, however, God vouchsafed to his tried and faithful 
servant another glimpse of the unrevealed future, and 
disclosed to his view another chapter from the Mighty 
Book of Time. 

On this occasion he was near the river Hiddekel, or 
as it is known in history, the Tigris. What might have 
been the nature of the business that took him there, he 
does not inform us. But it was there that he witnessed 
this most wonderful vision. 

Such was the glory of that Person who met with him 
there and the splendor and bearing of the Celestial At¬ 
tendants who waited upon Him, and such the overpower¬ 
ing nature of the scenes disclosed, that after beholding 
them no strength was left in him. It was not until after 
he had been greatly strengthened by the Angel Gabriel 
that the Prophet could meditate on the vision or receive 
ihstruction from the Angel. 

How long the vision lasted, he does not inform us, but 
it seems to have been first spread before him slowly yet 


132 


THE LOST DREAM. 


grandly in all its awful magnificence, scehe succeeding 
scene; the Persian Empire rising to its height of power; 
its mighty kings appearing one by one; their fearful over¬ 
throw; the coming of the Greek; Alexander’s conquests; 
his fall, and the partition of his empire into four great 
divisions; the subsequent wars and conflicts of its two 
principal kingdoms, that of the North and the South; 
the appearance of the Roman on the scene; his irresisti¬ 
ble advance to power; the disappearance of the Empire; 
the rise of the Papacy; its seizure of the imperial throne, 
seating itself where the Cesars once sat; the thundering 
forth of its terrible interdicts and anathemas against the 
nations; its apostasy from the truth; its unparallelled 
impiety and blasphemies; its canonization of the Virgin 
Mary; its homage paid to her as the enthroned Queen of 
Heaven, exalting her even above Christ her Divine Son; 
its perversion and utter annihilation of the one perfect 
and perpetual offering of the Cross, by the abomination 
of the Mass and the deifying of human merit, as well as 
the worship of saints and angels; its magnifying of it¬ 
self above all gods; its sale of indulgences; its setting 
aside the laws and ordinances and institutions of God’s 
appointment; its creating a fund of human merit, with 
which to purchase heaven, to be bought and sold accord¬ 
ing to the rapacity of Popes and priests; its shameless 
and nameless abominations, such as have characterized 
the Papacy during all its history and given it a name of 
infamy never equaled by any other body of men upon 
earth; the fury with which it has denounced and de¬ 
stroyed those who have dared withstand it in defense of 
the truth, thundering forth its fearful fulminations 
against them, and slaughtering them with rack and flame 
and sword; its closing conflicts; and then its hopeless 
end in utter destruction; the unparalleled period of 
tribulation coming upon mankind; the rising up of Mi¬ 
chael the great Prince in defense of his people; the Res¬ 
urrection; the closing scenes of Time, the mystic numbers 
comprehending such long periods of duration, heard but 
not understood; all this seems to have passed in vivid 


THE MAN OF SIN. 


133 


review before his mind, until he was utterly prostrated 
by the awful grandeur and overpowering magnificence of 
the scenes disclosed as the stupendous drama slowly 
neared its consummation, and required to be supernat- 
urally strengthened before he could properly receive an 
explanation of the vision. This the Angel Gabriel does 
for him, and then goes on to expound the vision as it 
had been spread before him. 

His interpretation of the vision was purposely enigmat¬ 
ical and obscure, because it was not intended for mortals 
to know fully what these things meant, until nearer their 
consummation. It is not for man to comprehend either 
the times or the seasons which God holds in his own mind 
until He sees fit to make them known. 

There ought not to be any great difficulty in the proper 
interpretation of this prophecy, as the first part of it is 
so plain and clear (vv. 1-30) that there can be no mis¬ 
taking the acts and the actors that are there foretold. 
The persons and their performances that are to appear in 
future history are so explicitly and so minutely described 
that there can be no doubt as to who and what they are. 
Nor ought there to be any difficulty in locating and spot¬ 
ting the great actors and their terrible acts in the re¬ 
maining part of the prophecy (vv. 31-45) as the inter¬ 
preting Angel himself designates the exact period when 
they are to appear and carry out their predicted parts, 
in the tragic scenes of history. It is to be in the “lat¬ 
ter days’’; i. e„ during the gospel or Christian Dispensa¬ 
tion. “Now I am come to make thee understand what 
shall befall thy people in the latter days; for yet the 
vision is for many days’’ (10:14). 

As is well known to all students of the Scriptures, the 
expression “last days,” and “latter days” as found in 
the Old Testament is simply another expression for the 
gospel dispensation, or the period of the Christian reli¬ 
gion. 

The Angel thus reveals this much about the vision— 
that it was to be mainly fulfilled and accomplished in its 
greatest and most important features during the Chris- 


134 


THE LOST DREAM. 


tian Dispensation. It was something that was to occur 
in the history of God’s church (“thy people”) during 
the gospel Dispensation (“the latter days”). This part 
of the vision, therefore, could not be fulfilled before 
then. Consequently all suich actors as Antiochus Epiph- 
anes and their exploits, coming in before the days of 
Christianity, are not the persons and events here foretold 
(vv. 31-45). They are hopelessly ruled out in all correct 
interpretations of this prophecy, because these things 
foretold by the vision are to happen to the church dur¬ 
ing “the latter days.” Nor can any such a long series 
of events as are here described take place now, requiring 
so many centuries for their accomplishment. There is 
not time sufficient. Nor even if the time allowed, would 
it be possible, because this series of events is a contin- 
nous one and beginning with the ascendency and subse¬ 
quent overthrow of the Persian Empire, so that no new 
series of events all still in the future and unconnected 
with the past, could at all meet the requirements of the 
vision. Hence by far the greater part of this vision 
must already be accomplished history and accomplished 
too, under the Christian Dispensation. But during the 
nineteen centuries of Christian History there has never 
been an ecclesiastical or political Power in all Christen¬ 
dom except the Papacy, that has made the claims or per¬ 
formed the exploits here foretold of this Wilful King. 

Consequently it is the Papacy and no other Power that 
is here so minutely and so startlingly foretold—the Pa¬ 
pacy with its high-handed usurpations of power, its blas¬ 
phemous pretensions, its exaltation, deification, and wor¬ 
ship of the Virgin, its adoration of saints and angels, 
and all its monstrous iniquities. It has persistently and 
presumptuously and with colossal strides, wended its way 
amid the tragic scenes of history to its predicted place, 
and stands disclosed in all its awful features as the one 
and the only one of whom the Angel spake in this fearful 
visiop of what should befall God’s church “in the latter 
days. ” 

And it is the Gigantic Power, blackened and bloodied 


THE MAN OF SIN. 


135 


with its deeds of crime, and smeared all over with the 
slime of centuries, that is now silently but surely descend¬ 
ing to its doom, and coming to that end foreseen by 
the Seer, and with “none to help l him ,, (v. 45). 

Its career, history, time of appearance, and treatment 
of Daniel’s people are so explicitly made known by the 
Angel, that the student of prophecy need have no diffi- 
eulty or doubt in discovering and locating it. 

Another fact that also unmistakably points out the per¬ 
sons who are to figure so prominently in this prophecy, 
so as positively to rule out every other person or persons, 
is the additional statement of the Angel that what he is 
now revealing has already been “noted in the Scriptures 
of truth” (10:21). The interpretation of this vision 
must necessarily, therefore, be in accordance with prop- 
ecies already written before Daniel’s day, and alluding to 
the same great events. But there are no such prophecies 
that we know of foretelling the exploits of Antiochus, or 
the Romans, or any other Power before the Christian Dis¬ 
pensation, that was to occupy such a prominent place in 
the history of the church, or be guilty of such daring acts 
of impiety as the one in this vision was to be and to do. 

Yet there are two passages at least in the Old Testa¬ 
ment (Is. 14, and Ezek. 27) which do record some very 
ambitious designs, and some very presumptuous preten¬ 
sions put forth, and some very arrogant boasts made by 
a certain person or persons, that exactly coincide with 
the claims as well as with the history of the Papacy. 
(Note S.) There can be no reasonable doubt, therefore, 
but that it is the Papacy that is here foretold in the 
character and conduct of this Wilful King—for whoever 
he may be, he is some one who has already been clearly 
foretold before Daniel’s day. Hence no interpretation of 
this vision can be correct which finds a fulfillment of the 
prophecy in some other one than he already “noted in 
the Scriptures of truth.” This statement of the angel 
positively forbids its application to any one else. Conse¬ 
quently it must be some one who appears in history long 
after the commencement of the Christian Dispensation, 


I 


136 THE LOST DREAM. 

and whose character and career had already been outlined 
before Daniel’s day. And this is the Papacy and no 
other. 

This vision includes some • particulars already revealed 
to the Prophet in some of his previous visions, but it also 
discloses many others not heretofore made known. By 
far its most solemn and awful part is taken up with a 
revelation and disclosure of the rise, growth and develop¬ 
ment, in all his unparalleled arrogance and blasphemous 
pretensions, of the Man of Sin. ft o other such impious 
and arrogant character, or succession of individuals with 
such characters has ever made its appearance in his¬ 
tory, as has been furnished by the Papacy in its un¬ 
broken line of Popes for several hundred years, or since 
it first became a recognized Ruling Power among the na¬ 
tions. Daniel sketched the dark and forbidding out¬ 
lines centuries ago, and the Papacy has furnished the 
counterpart, conforming with terrible exactness even in 
the minutest particulars to the predicted features, and 
the Papacy alone. There never can be another, and there 
never will be. No possible Man of Sin of the future, 
should there ever be another in the future, can more 
accurately or more exactly conform to the outlines as 
revealed in Scripture, than has already been done by 
the Papacy. Hence we have no hesitation in affirming 
that it is beyond all question the Doomed Man of Sin, 
the terrible and apostate Papacy that is here outlined 
in this prophecy. 

This vision has nearly all been fulfilled. By far the 
greater part of it has long been accomplished history. 
A few particulars and a few only, though unquestion¬ 
ably very important ones, yet remain unaccomplished. 
But they, too, like all the others, will be accurately and 
exactly fulfilled in their time. It is idle to conjecture 
when or how, for as yet they are under seal and must 
remain so until the Great Revealer of Time’s secrets 
shall remove the seal. 

Daniel had no more visions. This closed his proph¬ 
etic career, and he was called soon after to his long- 


THE MAN OF SIN. 


137 


craved rest, from which he is one day to awake and arise 
to his glorious lot, “at the end of the days.” 

Alexander died B. C. 323. AJ:ter his death his vast 
empire was nominally put under the dominion of his half- 
brother, Aridaeus, a weak and imbecile person, and his 
name changed to Philip. He reigned less than seven 
years and was then easily gotten out of the way. In the 
meantime, within a few days after Alexander's death, 
his leading generals divided the empire among themselves 
and went to their respective portions, and soon after¬ 
wards commenced warring with one another, to get each 
one for himself as much of the other’s territory as he 
could. After various wars and conflicts between these 
contending generals, the dominion was narrowed down 
to four of them, viz., Seleucus, Ptolemy, Cassander, and 
Eysimachus. This took place after the battle of Ipsus, 
B.C. 301. In this partitioning of the Empire, Ptolemy 
received Egypt, Libya, Arabia, Coele Syria and Pales¬ 
tine; Cassander, Macedon and Greece; Lysimachus, 
Thrace, Bithynia, and some of the provinces beyond the 
Bosphorus and the Hellespont; and Seleucus, all the rest. 
During the progress of these events, Hercules, the son of 
Alexander living at his death, and another son (Alex¬ 
ander Aegus) born soon after his death of Roxana, his 
favorite wife, were put to death, and now having thus 
divided the empire among themselves and entered upon 
their dominion, and styling themselves “kings,” the four 
kingdoms into which Alexander’s dominion was to be 
broken up come into birth and enter upon their predicted 
career. Because the kingdom of Seleucus lay North of 
Jerusalem and Palestine, and that of Ptolemy South of 
them, these two Powers in this prophecy are designated 
as the “Kng of the North” and the “King of the 
South.” 

The other two kingdoms are not further referred to in 
this prophecy, because having no particular bearing upon 
the history and experience of God’s people. The coun¬ 
try of the Jewish people lying between that of these two 


138 


THE LOST DREAM. 


great contending Powers, would be constantly ravaged by 
one or the other of them, and belong first to the dominion 
of one and then to that of the other. Hence these two 
Powers and these two alone of Alexander’s successors, 
having so much to do with the experience of the Jewish 
nation, figure prominently in this prophecy. Their wars, 
and the vicissitudes of God’s people under them are 
foretold in verses 4-30 of this chapter. 

There were to be four kings of the Persian Empire 
after Cyrus, viz.: Cambyses, Smerdis, and Darius Hys- 
taspes. Then comes Xerxes, the richest and most power¬ 
ful of all. He was to rule with great dominion, and by 
his strength and riches stir up all his vast empire against 
the realm of Greece. But a mighty King of that same 
realm of Greece (Alexander the Great) would after¬ 
wards arise, “ stand up in his power,” overturn the Per¬ 
sian Empire, “rule with great dominion, and do accord¬ 
ing to his will. ’ ’ But in the very midst of his power and 
at the height of his glory, he was to be suddenly stricken 
down, and his empire broken up into four great Divisions. 
Yet to none of his posterity would this dominion descend. 
They were to be cut off and others besides them were 
to wield the sceptre once swayed by the Mighty Alex¬ 
ander, yet not with his dominion or his might. It would 
be a much smaller territory that each one of these his 
successors would rule, and rule with a sway much less 
powerful than his. Then would succeed the dominion 
of the two Kingdoms that were to exercise such a con¬ 
trolling influence both for good and for evil upon the 
people of God, the Kingdoms of the North and of the 
South. Their history and varying experiences are fore¬ 
told with astonishing minuteness and detail in verses 5- 
30. After that they disappear from the prophecy, and 
are no more alluded to. They have played their parts, 
done their work fiercely and savagely, sink beneath the 
waves of oblivion and appear no more. 

’Tis true, that in verse 40 of this prophecy, a “King 
of the North” and a “King of the South” are spoken of 


THE MAN OF SIN. 


139 


and what they are to do briefly foretold, but it is neither 
Egypt nor Syria nor ravaged and wasted Jew, that are 
there foretold, but two entirely different Powers that 
had no existence in Alexander’s day nor any dominion 
among his successors. And both events and actors there 
foretold are events and actors that were to appear in 
history fully 1500 years or more after the “King of the 
South” of v. 29 had sunk into his grave, and the “'King 
of the North” of verse 30, who had been met and turned 
back by the “ships of Kittim,” had returned unto his 
own land and vented his rage against ‘the holy cove¬ 
nant” and its valiant defenders, and then met his own 
fearful end. 

Now another Power rises into view, described as 
“Arms.” This Power had already appeared in an inci¬ 
dental way, and been briefly alluded to in this prophecy 
(v. IS), but it was now to come forward in a very dif¬ 
ferent manner, and make its power felt in an entirely 
different sphere from ever before, and hence the theater 
and scene of operations is shifted to other lands and to 
other people. It is Rome that is now to dominate the 
world and its persecuting power be exercised first through 
Paganism and then through Priests and Popes upon the 
oppressed and trampled-down Church of God. And this 
is the theme of the remaining portion of this chapter, i. 
e., from verse 31 to the end. 

There are seven of these Kings of the North that had 
dominion, from the time that Alexander’s empire was 
finally partitioned out among his four prominent generals, 
to the time when the ships of Kittim appeared and sent 
one of them back to his own country, though all of them 
are not specifically alluded to in the Prophecy. 

They are S?leucus First, surnamed “Nicator” (conquer¬ 
or) B.C. 312-280. 

Antiochus First, his son, B.C. 280-261. 

Antiochns Second, son of the preceding, surnamed 
“Theos,” B.C. 261-246. 

Seleucns Second (son of preceding), surnamed “Callin- 
icus” (Illustrious Conqueror), B.C. 240-226. 


140 


THE LOST DREAM. 


Seleucus Third (son), surnamed “Ceraunus” (Thun¬ 
derer), B.C. 226-223. 

Antiochus Third (brother), surnamed “The Great/' 
B.C. 223-187. 

Seleucus Fourth (his son), B.C. 187-175. 

Antiochus Fourth (brother of preceding), surnamed 
“Epiphanes” (Illustrious), B.C. 175-164. 

There were likewise seven “Kings of the South” dur¬ 
ing the same period, and each one of them alluded to, 
viz.: 

Ptolemy First, surnamed “Soter” (Savior, or deliver¬ 
er), B.C. 323-285. 

Ptolemy Second,, surnamed “Philadelphus /’ B.C. 285- 
247. 

Ptolemy Third, surnamed “Euergefes” (Benefactor ) r 
B.C. 247-222. 

Ptolemy Fourth, surnamed “Philopator,” B.C. 222- 
205. 

Ptolemy Fifth, “Epiphanes,” B.C. 205-181. 

Ptolemy Sixth, reigned only a few months. 

Ptolemy Seventh, “Philoanetor,” B.C. 181-146. 

They were all bad characters from first to last, though 
some of them as rulers and sovereigns were, in the main, 
humane and just and well disposed to their subjects, for 
instance, the first three Ptolemies, and one or two of t'he 
Northern Kings. But when it came to moral character, 
real worth, or principle, little can be said in their favor. 
Incest, falsehood, perjury, murder and crime of every 
description, were conspicuous feature® in the reigns of 
nearly all of these kings, both of the North and the 
South. 

Turn we now to the prophecy, beginning with verse 5: 
“And the King of the South (Ptolemy First) shall be 
strong. ’ ’ He had a large territory, and ruled it strongly. 
He was an able military commander, and a powerful 
ruler. 

“And one of his princes” (Seleucus First, surnamed 
“the Conqueror”), who served at different times both un¬ 
der Alexander and also under Ptolemy. 


THE MAN OF SIN. 


141 


“And he (<Seleucus) shall be strong above him (Ptol¬ 
emy First), and have dominion. His dominion shall be 
a great dominion. ’ ’ In the period of his greatest power, 
his kingdom considerably exceeded that of Ptolemy, and 
was governed by a strong hand. V. 6: “And in the end 
of years, they (Antiochus Second, who was now King 
of the North and Ptolemy Second, now King of the 
South), shall join themselves together; for the king’s 
daughter (Berenice, Ptolemy’s daughter) of the South 
shall come to the King of the North to make an agree¬ 
ment; but she (Berenice) shall not retain the power 
of the arm; neither shall he stand (An'tiochus Second) 
nor his arm; for she shall be given up,, and they that 
brought her (her attendants 'that accompanied her from 
Egypt), and he whom she brought forth (her son), and 
he that strengthened her (her father) in those times.” 

After various conflicts between tliese two opposing 
Powers, Antiochus Second, who is now King of the 
North, is defeated by Ptolemy Second, now King of the 
South, and compelled by an “agreement” into which 
both these kings entered to put away his own wife, Lao- 
dice, and exclude her children from the succession, and 
take Berenice, daughter of Ptolemy, as his wife. She, 
therefore, in accordance with this agreement, “comes to 
the King of the North.” This occurred at “the end of 
years”; either, at the end of some years of conflict, or 
at the end of a long period after the foundation of their 
kingdoms. Very likely the latter, as it is in the reign 
of the third King of the South, and therefore a good long 
while after the foundation of the two monarchies, that 
this arrangement was entered into. But the arrange¬ 
ment was not a success. Both these Kings were dis¬ 
appointed in their hopes and expectations- Within 
two years from the time of this “agreement” Ptol¬ 
emy died and Antiochus then repudiated Berenice and 
restored Kaodice, his divorced wife, to her former posi¬ 
tion. But she, knowing his fickleness and inconstancy, 
and fearing another change in his feelings toward her, 
resolves on poisoning him, which she did soon after¬ 
ward. She also has Berenice and her infant son treach- 


142 


THE LOST DREAM. 


erously murdered, as well as her attendants who had 
accompanied her from Egypt, and proclaims her own son, 
Seleucus Second, King. Somehow or other he bears the 
name “Callinicus” (Illustrious Conqueror), though he 
was very far from being a “Conqueror’’ or a very “il¬ 
lustrious” one either. 

Seleucus Second now becomes “King of the North,” 
and continues so for twenty years. 

Thus Berenice lost * 1 the power of her arm, ’ 9 her power 
and authority as Queen, being so soon and so basely 
murdered, nor did he (Antiochus Second) “stand, nor 
his arm,” being thus deprived of life and kingdom by 
his treacherous wife; and Berenice and her son* and her 
friends who had accompanied her from Egypt all being 
“given up” to Laodice, her implacable enemy and put 
to death, and her own father, Ptolemy Second, who had 
upheld and “strengthened her in those times,” having 
died shortly before. 

V. 7: “But out of a branch of her roots (i. e., sprung 
from the same origin or parentage) shall one (her broth¬ 
er, Ptolemy Third) stand up in his estate (be made king 
in room of his father), which shall come with an army 
and shall enter into the fortress of the King of the North 
(enter his strongholds and fortified places), and shall 
deal against them and prevail” (shall operate against and 
capture them). 

All this happened exactly as foretold. 

On the death of his father “Philadelphia,” Ptolemy 
Third, surnamed “Energetes,” succeeded to the throne. 
To revenge his murdered sister Berenice’s death, he 
raised a powerful army, invaded the territory of Seleu¬ 
cus, captured his strongholds and fortified places, put 
to death Laodice, the murderer of his sister, conquered 
all Syria and Cilicia, extended his conquests even as far 
as Babylon and the Tigris, plundered and pillaged and 
spoiled the conquered provinces, and returned with many 

* In the Authorized Version it reads “and he that begat 
her,” but the word so translated can be just as correctly 
translated “he that is born of her,” or “whom she bore.” 



THE MAN OF SIN. 


143 


captives, idol gods, and immense booty to his own land. 
Among these captured gods were many of the famous 
idols of Egypt which had already been captured once 
before by Cambyses, King of Persia, and taken to Baby¬ 
lon. The return of so many of these valuable deities to 
their old homes and temples, from which they had been 
taken so many years before (fully 275), was a source 
of so much joy to the Egyptian priests and people, that 
in gratitude to their benefactor they named him “En- 
ergetes (benefactor), and by this title Ptolemy has been 
known in history ever since. 

(Some years afterward Seleucus Second died in exile 
. and was survived by Ptolemy four or five years. Thus 
“he (Ptolemy) continued more years than the King of 
the North.’’ 

All this is foretold in verse 8. 

V. 9. “So (or thus) the King of the South shall come 
into his (Seleucus’) kingdom, and shall return into his 
own land” (Egypt). 

V. 10: “But his sons (Seleucus’) shall be stirred up 
and shall assemble a multitude of great forces; and one 
(of them) shall certainly come, and overflow, and pass 
through (the land of Palestine); then shall he (the King 
of the North) return and be stirred up, even to his for¬ 
tress” (his own strongholds). Seleucus Second left two 
sons, tSeleucus Third, surnamed “Ceraunus” (Thunder¬ 
er), and Antiochus Third, surnamed “the Great.” 

The former of these succeeded to the throne, but he 
was a weak and unimportant prince and his reign was 
brief. He died by poison in less than three years after 
being made king, and his younger brother, Antiochus 
Third, succeeds him. He, now, becomes “King of the 
North.” First Seleucus and then after him Antiochus 
were so involved in various wars besides those with the 
King of the South, that it required “a multitude of great 
forces” to meet the necessities of the kingdom. And 
this was more particularly true during Antiochus’ 
entire career. To meet his plans and ambitious pro¬ 
jects, “great forces” were necessary and a “multitude” 


144 


THE LOST DREAM. 


of them. And this was done. Indeed during his whole 
reign, it was just simply raising one vast army after 
another to carry on his numerous wars, first, with one 
mighty adversary, and then with another, because against 
Egyptians, Babylonians, 'Greeks, Romans, he was almost 
constantly pitted. 

During tthe reigns of the first three Ptolemies, a period 
of more than 100 years, the Jews were under their do¬ 
minion, and their country formed part of the territory 
of the King of the South. They were, as a general thing, 
humanely and equitably treated, though, as a matter of 
course, from their geographical position, they would 
suffer a great deal from the marching armies, both North 
and South, through their country in these many wars 
between the two hostile kingdoms. After entering upon 
his reign, and having succeeded in his wars, which occu¬ 
pied some time, Antiochus Third directs his attention to 
recovering the lost possessions of his kingdom under his 
father, tSeleucuis Second. 

He “passes through” Palestine, capturing one fortified 
place after another, literally “overflowing” the country 
with his armies like a vast inundation, and moves irre¬ 
sistibly on. But some of his own strongholds, such as 
iSelencia, only a few miles from his capital, and several 
others, were still in the possession of the King of the 
South, having been captured and occupied by Ptolemy 
Euergetes and never retaken. So, at the advice of some 
of his counsellors, he “returns and is stirred up even 
to his (own) fortress.” Having retaken it and some 
other important towns he sets his face again toward 
the Southern kingdom. 

All these events and movements are foretold in v. 10. 

Ptolemy Fourth, surnamed Philopator, is now King 
of the South, and continues so for seventeen years, or 
until B. C. 205. He is greatly enraged by the movements 
and ambitious projects of Antiochus the Great, and goes 
forth with a vast army to meet him. Antiochus ap¬ 
proaches w T ith an army almost as large, meets him at 
Raphia in the extreme Northern part of Egypt, B. C. 


THE MAN OF SIN. 


145 


217, and is badly defeated and driven back into Syria. 

The movements of Antiochus and his various expedi¬ 
tions which preceded and led up to his defeat at Raphia, 
and those of the Egyptian kingdom to oppose him, are 
all briefly described in v. 11: “And the King of the South 
shall be moved with choler, and shall come forth and 
fight with him; and he (the King of the North) shall set 
forth a great multitude; but the multitude shall be 
given into his hand” (the King of the South). 

V. 12: “And when he (King of the South), hath 
taken away the multitude, his heart shall be lifted 
up; and he shall cast down many ten thousands; but he 
shall not be strengthened by it. ’ * Ptolemy ’s victory over 
Antiochus helped him but little, for having met with 
■what he regarded as an unpardonable affront while in 
Jerusalem, he felt great resentment against the whole 
Jewish nation and returned to Egypt determined to 
severely punish them. Accordingly he had many thou¬ 
sands of them slain (over 40,000). And in addition to 
these slaughtered Jews, he put to death thousands of 
others throughout his kingdom who had revolted against 
him. His failure to improve his great victory over An¬ 
tiochus at Raphia, as well as his loose, licentious and 
tyrannical conduct after his return to Egypt, so disgust¬ 
ed as well as angered his people as to lead to many re¬ 
volts and outbreaks throughout his kingdom. In all these 
persecutions and slaughters of his own people, “many 
ten thousands were cast down,” but “he was not 
Strengthened thereby . 11 

V. 13: “For the King of the North shall return and 
shall set forth a multitude greater than the former, 
and shall certainly come, after certain years, with a great 
army and with much riches.” 

After an interval of about fourteen years, during 
which Antiochus was engaged in various wars in the 
Eastern provinces of his kingdom and elsewhere, he re¬ 
turned to his wars with Egypt. Ptolemy Fourth had died, 
and was now succeeded by his son, Ptolemy Fifth, sur- 
named Epiphanes, a child of only 5 years of age. The 


146 


THE LOST DREAM. 


tender ag'e of such a sovereign over such a realm as that 
of Egypt, was a strong temptation to such a powerful 
and such an ambitious prince as Antiochus. And he 
was not slow in seeing the opportunity thus presented. 
He entered into an alliance with Philip, King of Macedon, 
to aid him in his conquest of Egypt, and agreed to di¬ 
vide these dominions with him. 'But Philip was assailed 
by the Romans and effectually prevented from carrying 
out his part of the plan except the conquest of some 
of the Cyclades and of the cities in Thrace still governed 
by Egypt. V. 14: “And in those times there shall 
many stand up against the King of the South.” 

These were the allied princes, Antiochus the 'Great 
and Philip of Macedon, as already stated, and also those 
in his own kingdom. Being such a young prince, and 
those who first bad him under their ©are being very ob¬ 
jectionable to the people, there was great encouragement 
offered to those who were dissatisfied or disaffected to¬ 
ward the government to revolt. And, consequently, many 
seditious combinations or revolts took place throughout 
the kingdom. There were many who thus “stood up” 
or opposed the government of the young king. 

“Also the robbers of thy people shall exalt themselves 
to establish the vision, but they shall fall.” 

In Judea and Jerusalem, also, there would be some 
who would take advantage of these circumstances, and 
violently rob and plunder the people, and described as 
“the robbers,” or “violent ones” of the Jewish people. 

“To establish the vision.” Either, that these things 
would take place just as foretold, as a proof and con¬ 
firmation of th© vision—or, else, that these “robbers of 
the people,” among whom were some of the most prom¬ 
inent persons of the nation, being familiar with this 
prophecy and perceiving what it meant, “stood up” 
against the young king and helped to carry out the pre¬ 
diction. The Jewish people were, at this time, greatly 
alienated from the King of the South, and believing that 
they had more to hope for from the King of the North, 
revolted from the one and turned eagerly to the other. 


THE MAN OF SIN. 


147 


But these revolters all u stumbled and fell.” They came 
to grief, for the government of Egypt sent an army un¬ 
der Scopus, their general, who soon overran their coun¬ 
try and recovered the province for the King of the 
South, B. C. 199. Antiochus was, at this time, absent, 
being engaged in a war with Attains, king of Pergamos. 

This same Scopas, not many years afterward, formed 
the treasonable design of seizing the government him¬ 
self and putting the young king out of the way. He 
made all his plans, and w T as in the very act of carrying 
them out, when the plot was discovered, Scopas arrested, 
tried and put to death with all his accomplices. He, also, 
w r as thus one of the “many** who were to stand up 
against the King of the South. 

The next year after the victories obtained by Scopas, 
in the absence of Antiochus, he returns to Syria, defeats 
Scopas in a great battle at Paneas, besieges and takes 
Zidon, a strongly fortified city, under the dominion of 
Ptolemy, captures Gaza, expels the Egyptian garrison 
from Jerusalem, and is victorious everywhere. Egypt’s 
ablest general, her choicest troops, and all her resources 
are powerless before him. And thus are these events 
foretold by the Prophet. V. 15: ‘‘So the King of th« 
North shall come and cast up a mount and take the 
most fenced cities; and the arms of the South shall 
not withstand, neither his chosen people, neither shall 
there be any strength to witstand. 

V. 16: ‘‘But he (Antiochus), that cometh against 
him (Ptolemy), shall do according to his own will, and 
none shall stand before him.” 

The power of the Southern kingdom is helpless to 
resist, and Antiochus is triumphant everywhere. But 
during these triumphant successes, he is detained some 
time in the siege of Jerusalem, and it requires, also, the 
presence of his whole army. The length of time required 
in the siege and the presence of such a vast array so 
long in Judea, necessarily consumed the land. It wa« 
literally destroyed. Thus ‘‘he stands in the glorious 


148 


THE LOST DREAM. 


land” (Judea), which, by him, “is consumed,” and 
“none shall stand before him” (v. 16). 

Aiming; now at the permanent conquest of Egypt, 
“he sets his face to enter with the whole strength of his 
kingdom land upright ones with him,” the faithful Jews 
who still remained true to their religion under all the 
demoralizing influences of those times. But he is im¬ 
peded and harassed in his plans by the Romans, and so 
to be more secure against them he makes peace with 
Ptolemy, so as not to be embarrassed by war in that 
direction. To accomplish this more effectually he pro¬ 
poses a matrimonial alliance with the young king, and 
offers his daughter, Cleopatra, in marriage, hoping “to 
corrupt her” and secure her influence over her husband 
to further his own interests. But in this he is disap¬ 
pointed, for his daughter, contrary to his expectations, 
goes against her father and sides with her husband, the 
King of the South. 

All these events, and this part of Antioehus’ history 
are strikingly foretold in v. 17. 

Disappointed in these expectations, he now directs 
his attention to other conquests, and “turns his face to 
the isles and takes many” (v. 18). He overcomes many 
of the maritime coasts of Asia Minor, and seizes some 
islands in the Egean and Mediterranean Seas. But now 
he is encroaching on the dominions of Rome, and “a 
Prince, for his own behalf,” takes up the quarrel, 
“causes the reproach offered by him to cease,” and causes 
it “to turn upon him” himiself, i. e., upon Antioehus. 

This “ Prince” is the Roman Consul, Acilius, who 
appears on “his own behalf,” i. e., not in defence of 
Ptolemy, as had been done before by the Romans, but in 
behalf of his own country, to take up “the reproach” 
that had been brought on the Roman name by some of 
Antioehus 9 conquests. 

In entering the territory of the young Ptolemy, who 
was under the tutelage and protection of the Roman 
government, and, also, in crossing over into Thessaly 
and Macedonia, which was now virtually Roman terri- 


THE MAN OF SIN. 


149 


tory, and attempting to take possession, Antiochus had 
offered a great insult, or affront (a “reproach”), to 
the Roman name and people, and their consuls are sent 
to wipe it out. Their Consul, Acilius, first forces Anti- 
oehus out of Europe by a severe defeat near the Pass of 
Thermopylae (B. €. 191), and then the next year the 
Consul, Lucius Seipio, meets and almost annihilates him 
in the crushing defeat of Magnesia, in Asia Minor. He 
then sues for peace and obtains it on the most humiliat¬ 
ing terms. Hie is compelled to relinquish all hopes of 
ever entering Europe, to surrender all his territory in 
Asia Minor west of Mount Taurus to the Romans, to 
pay a tribute of 15,090 talents (about $15,000,000), to 
cover the expenses of the war, and to give hostages for 
the securing of the performance of these obligations, and 
among them his own son. This tribute was to be paid 
annually at the rate of 1,000 talents a year, until all 
was paid. Thus was “his reproach turned back upon 
himself .* 1 

He, then, “turns his face toward the fort of his own 
land/’ directs his attention to the strongholds and forti¬ 
fied places of his Eastern provinces, seeking to arrange 
for the payment of that heavy tribute levied on him by 
Rome. 

In doing this, he soon afterward (B. C. 187), attempts 
the robbery of a temple of Jupiter at Belus, in the prov¬ 
ince of Elymais, but is attacked and slain by the enraged 
people of the place. He thus “stumbles and falls, and is 
not found.” Henceforth he disappears from view and 
returns to his country no more. V. 20. He is succeeded 
by his son, Seleucus Fourth, who reigns from 187-175 
B. C., or a little over eleven years. But Seleucus enters 
upon a kingdom burdened with debt. The heavy tribute 
exacted of his father by the Romans has to be paid, and 
his entire reign is occupied mainly with providing for 
this payment, so that he is foretold in the prophecy as 
“a raiser of taxes,” or, as it should be translated, “one 
that causeth an exactor to pass through.” 

But, after a brief reign, he is poisoned by his treas- 


150 


THE LOST DREAM. 


urer, Heliodorus, and is thus “destroyed within a few 
days, neither in anger nor in battle.” It was neither in 
sedition at home, nor in foreign wars abroad that he 
died, but through the treachery of one in whom he 
trusted. 

He was to “pass through the glory of the kingdom,” 

which some understand as referring to Judea and Jeru¬ 
salem as being the “glory of his kingdom,’’ and the 
sufferings and spoliation the Jewish people were to ex¬ 
perience Under the exactions of this “raiser of taxes.” 

Possibly this may be so. But it seems more likely to 
refer to the extreme necessities to which this king would 
be reduced in order to raise the enormous sums necessary 
for the payment of this tribute, as well as the other 
heavy expenses connected with the government, and un¬ 
der which everything of value throughout his kingdom 
would be levied upon. Incomes, offices, emoluments, 
honors, treasures, temples, resources of every kind, would 
be heavily exacted upon. Whatever mankind relied 
upon or prided in as their honor, distinction, or means of 
strength, support and influence, would constitute “the 
glory of the kingdom,” and all would be taxed and un¬ 
scrupulously drawn upon for the payment of these ex¬ 
penses. Nobility, soldiery, citizens alike would be com¬ 
pelled to pay their portion of these exactions. No bet¬ 
ter description of the man ana his methods, as well as 
the desperate extremities to which he would be reduced, 
could well be given, than that given by the Prophet as 
“one that causeth the exactor to pass through the 
glory of the kingdom.” 

V. 21: “And in his estate shall stand up a vile per¬ 
son/’ etc. 

Now steps upon the stage one of the most despicable, 
as well as the most detestable characters of history, and 
one whoso name, even at this long interval of time, can 
scarcely be mentioned without a shudder, Antiochus 
Fourth, surnamed Epiphanes, “the illustrious.” He was 
the son of Antiochus the Great, and younger brother of 
the preceding king, and, also, that one of Antiochus f 


THE MAN OF SIN. 


151 


sons who had been surrendered to the Romans as one 
of the hostages required after the battle of Magnesia. 
For nearly twelve years, or from B. C. 175-164, he 
played his part in the savage transactions of his reign, 
but he played it thoroughly. Most conspicuously did he 
grave his name in history, yet not as an “illustrious” 
sovereign or benefactor of mankind, but as a “vile per¬ 
son” and a savage persecutor of God’s Church. 

Antiochus Epiphanes did not obtain “the honor of the 
kingdom” as he would, no doubt, have received it had 
he been a different kind of a person. He entered upon 
the kingdom, became the acknowledged sovereign, but 
not with the hearty and voluntary good will of the peo¬ 
ple, or of the various powers contiguous to that country. 
He “came in peaceably,” with little open opposition, but 
he came in by means of “flatteries” and many false and 
deceiving promises. It was not long after obtaining 
possession of the royal authority that he commenced 
his plots and intrigues and wars against Egypt. In these 
he was remarkably successful. It was with “the arms of 
a flood,” a sweeping inundation, that he carried every¬ 
thing before him, and broke and prostrated the power of 
Egypt, even “the Prince of the Covenant,” Ptolemy, 
king of Egypt, with whom Antiochus made a covenant. 
The most prosperous and flourishing provinces of Egypt 
(“the fattest places”), were brought under his power, 
and he accomplished what none of his ancestors, the kings 
of the North, had ever accomplished before him, so ex¬ 
tensive and so overwhelming were his conquests in 
Egypt. 

He, also, freely and lavishly scattered amongst his 
people the riches he had obtained by his successful wars, 
in the way of prey and spoil and treasure, and continued 
for a time to “forecast his devices,” to form his plans 
and purposes for yet other conquests and other captures 
of strongholds not yet in his possession. 

In one of these invasions of Egypt, for he made more 
than one, the King of the South, the one opposing him 
with a “very great and mighty army,” was completely 


152 


THE LOST DREAM. 


beaten, and plots of all sorts formed against him. Even 
those who fed at his own table and who professed to 
be his friends, proved faithless and treacherous, and 
Antiochus moved irresistibly onward, like an overwhelm¬ 
ing inundation. In these wars and campaigns many per¬ 
ished. 

The two kings, Antiochus and Ptolemy, were thrown 
together, “sat at one table,” professed mutual peace and 
friendship for one another, but professed it falsely. 
They “spoke lies.” But it did not prosper, for “the 
end” and purpose that God had in mind would all be 
accomplished at the time and in the manner he had 
appointed. 

After this campaign Antiochus returns to his own land, 
but fired with indignation and rage at the Jewish peo¬ 
ple for their supposed rejoicing at a report of his death, 
he made his name infamous by his persecutions and cru¬ 
elties against them. It was under these persecutions and 
his horrible rage, as well as his vile and impious pollu¬ 
tion of the temple, and his “indignation against the 
holy covenant”—and caused by them, that the party 
of the “Maccabees” came into existence and made that 
glorious name for themselves that has passed into his¬ 
tory. 

The story of Antiochus ’ rage, his persecutions, profan¬ 
ation of the sanctuary, and the rise and exploits of 
the Maccabees are fully and most interestingly told in 
the Books of the Maccabees, found in the “Apocrypha” 
of the Old Testament. 

Antiochus ’ last campaign against the King of the 
South terminated very differently from his expectations, 
and, also, from all his previous campaigns into Egypt. 
He was there met by the Roman Consul, Popilius, who 
required him to withdraw from Egypt now under the pro¬ 
tection of his government, and to cease warring against 
Ptolemy, its king. It was a command he dared not dis¬ 
obey, and so he sullenly retired to his own country, 
and vented his rage against “the holy covenant.” 

It was then that he attempted to abolish the sacred 


THE MAN OF SIN. 


153 


institutions of the Jews, suppress their religion, pollute 
their sanctuary and perpetrate upon them the most 
fiendish, and diabolical cruelties. In all this, strange to 
say, he was assisted by many of the Jews themselves, 
some of them men of prominence and authority, but all 
of them apostates from their religion. 

Daniel designates them as those “that forsake the 
holy covenant.” With these he had “intelligence”— 
he conferred with them, acted in concert with them, and 
adopted measures as suggested by them. 

But all to no purpose. He completely and ignomini- 
ously failed. The “holy covenant” and its valiant 
defenders triumphed, the Jewish institutions were main¬ 
tained, the temple cleansed, the daily sacrifice restored, 
the armies of Antioehus vanquished, and he himself 
soon after died a miserable and horrible death under the 
manifest judgment of God. All these events, and the 
reign and character and exploits of this ferocious mon¬ 
ster of wickedness and “vileness,” are briefly, but com¬ 
prehensively, foretold in verses 21 to 30 of this chapter. 
And with this passage closes this remarkable prophecy 
of the wars and conflicts of the Kings of the North and 
the South, and the experience of God's suffering people 
under them. Another colossal and gigantic Power now 
slowly rises into view and thrusts its hideous and repul¬ 
sive features before the eye—and one whose iron heart 
and iron hand is to slaughter God's flock like sheep for 
the shambles marked—Rome, the Terrible. 

After these long wars were carried on between these 
two conflicting Powers, with varying successes or defeats, 
all affecting more or less the people of God who would 
be under the power, first, of the one and then of the 
other, the Romans would then appear and put an end to 
the strife by the subversion of both kingdoms of Syria 
and Egypt. These were the “ships of Kittim,” spoken 
of in verse 30. Then begins the wonderful prophecy 
wthieh discloses the rise, growth, and attainment to power 
of the terrible Man of Sin, and Antioehus passes finally 
out of sight. 


154 


THE LOST DREAM. 


V. 31: “And Arms shall stand on his part,” i. e., 

for himself. 

“Arms” denotes a military Power, a kingdom depen¬ 
dent on arms for its growth, advancement and exten¬ 
sion. It is Rome that now appears on the scene, and no 
single term could so forcibly or so adequately express 
that passion for war, lust of conquest, military prowess, 
interminable conflicts and means by which she has won 
success, which have so conspicuously distinguished her 
during all her history as this single word “Arms.” * 

It has been her one distinguishing feature, her lead¬ 
ing characteristic, her boast and her glory, investing her 
name with terror, and giving her ascendency and su¬ 
premacy over those nations that she conquered. Her 
terrible strength and her triumphant career were derived 
from and due to her Arms. War, war, war was her 
almost unbroken history, until she had conquered a large 
part of the world. 

“Shall stand on his part,” i. e., take his place as a 
prominent Actor in this vision of the history and expe¬ 
rience of God’s Church. He has a part to act, and it 
will now be seen what it is. Rome is here viewed as a 
continuous whole, a single government or Ruling Power 
through all her history, without pausing to mark the 
transitions from Pagan to Christian, and from Christian 
to Papal Rome. 

The rulers changed, the form of government changed, 
but it was the same Rome still, the same imperious and 
despotic power exercised and transmitted through all 
these different forms of government. 

“And they shall pollute the sanctuary of strength.” 

The verb is plural, either because the Popes and 
priests who offered the Mass and worshipped the Virgin 
and the saints, would “profane” the sanctuary with such 
gross abominations, or else that these Masses and 
“Mauzzim” (spoken of more particularly afterwards), 
all combined would be a profanation and pollution of 


* See translation of the passage.—Note E. 



THE MAN OF SIN. 


155 


the sanctuary. But in either case it was Rome and her 
idolatrous services that would profane and pollute the 
Church of God. 

“And shall take away the daily sacrifice.” It may 

he well to call the reader's attention to the fact, so often 
and so strangely forgotten, that the various particulars 
enumerated in this prophecy respecting “Arms” and his 
marvelous exploits are not mentioned in the order of 
time in which they are to be fulfilled, because in some 
instances several of them are contemporaneous and re¬ 
quired long periods of time for their full development 
and final accomplishment. The worship of the Virgin, 
the exalting her to the place of God, crowning her with 
riches, glory and honor, the exaltation and worship of 
the saints, the exalting and magnifying of itself by the 
Papacy, its “speaking marvelous things against the God 
of gods,” and various other things here mentioned, 
were all contemporaneous, gradually developing and 
growing up together, and requiring long periods of time 
for this development, until they culminated in their 
highest form. 

And this prophecy portrays the Man of Sin in his 
entire history. The angel foretells, first, one particular 
thing that he will do, and then another, and then an¬ 
other, mentioning the various things, one by one, that 
will all serve to point him out and identify him beyond 
the possibility of a doubt when he afterwards appears 
in history, yet, at the same time, he does not mean to 
enumerate these particulars in the exact chronological 
order in which they are, one by one, to take place. A 
little examination of the prophecy in detail, I think, will 
make this clear enough to the reader. 

For example, the Roman arms overthrew the govern¬ 
ment of the Jewish people, destroyed their city and 
temple, and literally “profaned” it, and this might be 
fairly understood as fulfilling in part this prophecy, but 
it was, by no means, the chief or most important fulfill¬ 
ment of it. The temple at Jerusalem, after the crucifix¬ 
ion and death of the Great Lamb of God as God's sac- 


156 


THE LOST DREAM. 


rifice for the sins of the world, ceased to be in any 
proper sense God’s sanctuary. 

It had been forsaken by him and renounced as no longer 
his house. “Behold, your house is left unto you deso¬ 
late,’ ’ says our Savior to the Jews, as he withdrew from 
their temple forever, and abandoned it to its fate. For¬ 
saken by the Divine Presence it was literally and truly 
“desolate,” and was no longer his house. Its subse¬ 
quent destruction by the Roman army was not, therefore, 
the real or true pollution of the sanctuary. 

God’s Church was henceforth the true temple and its 
pollution by the idolatrous abominations of Papal Rome 
is the real fulfillment of this prophecy. Paul’s predic¬ 
tions of this very Man of Sin “the son of perdition,” 
“sitting in the temple of God,” and setting himself forth 
as God. (2 Thess. 2:4) proves very conclusively that the 
“sanctuary” or “temple” now is nothing else than the 
visible Church of God. So that “the pollution of the 
sanctuary” is not the destruction of the Jewish temple 
by the Romans under Titus, but the sacrilegious profana¬ 
tion of God’s Church. 

And so also in connection with the pollution of the 
sanctuary is the further prediction of the “removal of 
the daily sacrifice,” which has been interpreted by many 
to mean the forcible cessation of the daily sacrifice at 
Jerusalem by the destruction of that city and temple 
by the Roman Army. And yet that “daily sacrifice,” 
i. e., the continual sacrifices of the Levitical Law offered 
at Jerusalem, in its true and proper sense ceased at 
the offering up of the Messiah on the cross (see the 
Prophecy announcing that fact in the ninth chapter of 
this Book), and the Roman Army forty years afterward 
could not possibly remove that —God had already done 
so by the sacrifice of his Son, as his dying words most 
plainly declared*. 


♦The rending of the veil was God’s endorsement of that 
declaration, and the “daily sacrifice” forever passed away, 
when it was thus publicly and officially proclaimed by the 
officiating High Priest himself, “It is finished.” 



THE MAN OF SIN. 


157 


But the daily sacrifice of this prophecy which was to 
be removed by Rome, unquestionably refers to the one 
great oblation on the cross, the “continual burnt offer¬ 
ing" presented by the world's High Priest for the sins 
of mankind, and “once for all." It is never to be re¬ 
peated in any shape or form, or for any conceivable pur¬ 
pose whatever, for its value and efficacy are to continue 
forever. (Such is the original significance of the word 
“Tamidh" “daily sacrifice.")* 

And the prediction here is that this one offering of 
Christ would be “taken away" by this Man of Sin, a pre¬ 
diction that has been fearfully and effectually accom¬ 
plished by the Papacy in its substitution of the Mass 
for the sacrifice of the cross, its exaltation of the virgin 
Mary and a host almost innumerable of saints and an¬ 
gels as the great intercessors between God and man, and 
in its doctrine of human merit as supplementing the 
glorious and finished work, of our Lord Jesus Christ. 
In all this it has truly “taken away" his great sacri¬ 
fice. No more effectual method could be devised for 
making void and annihilating the efficacy of the Mes¬ 
siah's great oblation than has been done by the Papacy 
in its doctrine of the Mass, its Mariolatry, its deifica¬ 
tion of human merit, adding to and supplementing the 
work of Christ, and worshipping the creature more than 
the Creator. 

When Christ's sacrifice must be continually repeated, 
as it is claimed is done in the sacrifice of the Mass— 
when saints and angels must be invoked to do what 
Christ himself is exalted 'to do—when heaven can be 
obtained by penances and prayers and meritorious works, 
and by the accumulated merits of dead saints; when 
indulgences for committing sin can be granted ant* 
complete and eternal absolution therefor can be ob¬ 
tained by the payment of gold and silver, and when the 

♦Both in this chapter as well as in the eighth chapter 
the expression “daily sacrifice” means and can only mean, 
the one perpetual offering of Christ on the cross. (See 
Hebrew 10:14.) 



158 


THE LOST DREAM. 


fires of Purgatory must be undergone even by those who 
have been accepted and forgiven by Christ, and can at 
last be escaped after undergoing them only by means of 
the prayers and groans of departed saints and by the 
payment of a purchase price to some lucre-loving priest 
—when all this must be thus accomplished, then truly 
has the great sacrifice of the cross been completely anni¬ 
hilated and made void. No place is found for it or can 
be found for it on earth; it is removed, effectually 
1 ‘taken away.”* So that as he stands in one of their 
gorgeous temples anywhere in Romish lands and wit¬ 
nesses their mumbled masses, their adoration of the 
Virgin and her almost numberless array of saints and 
angels, together with all their pompous and imposing 
but shocking idolatries—the astonished worshipper may 
well say with Mary in her tears, “They have taken 
away my Lord and I know not where they have laid 
him.” 

Let the Papacy answer, where have they laid him? 

And yet this “taking away” of the continual burnt- 
offering was not done by Titus or the Roman armies, nor 
by Rome Christian, but by Rome Papal, and that not 
all at once or by a single act, but by slow degrees and 
through a long period of time. It took the Papacy cen¬ 
turies to develop and establish its monstrous system of 
doctrines, and to climb the awful heights of impiety and 
blasphemy which it eventually reached—but it accom¬ 
plished it, nevertheless. Yet the prediction giving these 
particulars, at least the one relating to the making void 
of Christ’s sacrifice, occurs at the very beginning of this 
long series of particulars, as if it were one of the very 
first things that the Papacy would do. Near the very 
close of the series is the further prediction that he (this 
Man of Sin) would “plant the tabernacles of his palaces 
between the seas in the glorious Hioly Mountain,” as if 
this were to be near the close of his career and just be- 


*See Note P. 



THE MAN OF SIN. 


159- 


fore his final overthrow. Yet this particular has been 
accomplished centuries ago. The Vatican, the Lateran, 
St. Peters at Rome, where the Papacy has held its coun¬ 
cils, celebrated its worship, thundered forth its decrees, 
carried out its ritual in its most pompous and imposing 
forms, where it has located, and which is its proper and 
recognized home—all these “tabernacles” have been 
u planted” long ago, and “between the seas’’ as any 
one may see by consulting a map of Italy. There are 
many of these Papal temples in Rome and all through 
Italy.* The Popes have displayed a singular passion 
for building them and encouraging others to build 
them,** or as Daniel would express it, “planting” these 
palaces, for centuries. Not mere temporary structures 
soon to perish or be taken down, but vast colossal struc¬ 
tures intended to remain, “planted” as it were. They 
have been planted too in the glorious “Holy Moun¬ 
tain,” within the very Church of God itself. 

This, and nothing else, is the “glorious holy moun¬ 
tain” of which the Angel spoke,** and it is one of the 
chief sins of the Papacy that it has seized upon the 
Church of God itself, perverted and corrupted it, en¬ 
throned itself where 'God only should be enthroned, ex¬ 
alted itself as the Head of that Church and seated itself 
as God in the very temple of God, exactly as Paul in his 
celebrated prophecy (in 2 Thess.) said he would do. All 
this has been in the course of fulfillment for centuries, 
and is an undisputed matter of history. 

•So likewise with~ofher particulars mentioned by the 
Angel. They are not intended as coming in chronologi¬ 
cal order or as a piece of consecutive history, but merely 
as distinctive particulars belonging exclusively to this 
Man of Sin, showing what a Monster of Wickedness he 

* Italy, situated “between the seas” is full of them. 
Nearly every city and town contains one or more of these 
“palaces,” these gorgeous Cathedrals, where the heathenish 
ceremonies and the undisguised paganism of Popery is 
continually celebrated. 

♦See note I. 

♦♦See Note K. 



160 


THE LOST DREAM. 


would be and what he would do. By this means he could 
easily he identified as soon as he made his appearance in 
history. During the long course of his career he would 
do all these things here specified, not necessarily in the 
order mentioned, but some time or other during his con¬ 
tinuance and before he came to his end. 

It has been because of the mistakes made in this par¬ 
ticular, as well as what was meant by “the pollution of 
the sanctuary /’ “taking away the daily sacrifice,’’ “set¬ 
ting up the Abomination that maketh desolate / 1 and 
what was meant by the “Mauzzim ,, (translated 
“ forces /’ “strongholds/* etc.) that has at all confused 
commentators and students of prophecy and led to isuch 
perplexity on the subject. Had not these mistakes been 
made in the interpretation of the prophecy, the Papacy 
would long ago have been detected (see Note A), and 
without the shadow of a doubt, as the original one whose 
forbidding features were here sketched in such fearful 
accuracy by the Hebrew Seer. 

There were enough other outlines of its hard and re¬ 
pulsive features sketched in the remainder of this proph¬ 
ecy to identify the Papacy with the Man of Sin, and to 
convince the students of Prophecy long ago, that the 
Papacy and none other must be the original for this 
prophecy, as nothing else in history had so startlingly 
and so accurately fulfilled these predictions (as far as 
they have been fulfilled at all), yet it was not clearly 
seen how the Papacy had “taken away the daily sacri¬ 
fice” and set up the abomination that maketh desolate, 
simply because the idea had taken hold of the mind that 
all this referred to the destruction of Jerusalem and the 
temple by Titus and the Roman Army. 

It was indeed Rome that was to extinguish the contin¬ 
ual burnt-offering, profane the sanctuary of strength, 
and place the Abomination that maketh desolate, but it 
was Rome Papal and not Rome Pagan that was to do it, 
and had this fact been properly observed, all difficulty 
in the application of the Prophecy would have vanished 
long ago. 


THE MAN OF SIN. 


161 


The prophecy was purposely veiled and made obscure, 
because the full meaning’ was not intended to be made 
known until near the time of the end. Contemplated 
in its true light there is not a clearer or more unmis¬ 
takable prophecy in all Scripture than this prophecy of 
Daniel’s in its leading outlines, and there can be no more 
doubt as to who is here designated in these verses (31- 
39), than there can be as to who is meant in the fifty- 
third chapter of Isaiah or the ninth chapter of Daniel. 
*‘And they shall place (revised version, “set up’’) the 
Abomination that maketh desolate.’’ 

This can mean nothing else than the Popish Mass. 
It is in every sense a Horror and an Abomination to God, 
and in every sense that 11 which maketh desolate.’’ (Not e 
G.) 

No heathen statue erected in the house of God can be 
a greater abomination to him, or more effectually deso¬ 
late the hopes of the human soul for time and for eter¬ 
nity than does the Romish Mass. When a sinful mortal 
officiating as a priest, can by a few mumbled words 
create a God, converting a morsel of bread and wine 
into the literal body and blood of the Son of God, when 
he can perpetually repeat the great sacrifice of the cross 
(as is claimed to be done in the celebration of the Mass), 
when he can supplement the bloody offering of Calvary 
presented and accepted as a sufficient satisfaction to the 
justice of God, by another sacrifice needed to complete 
the one offering of Christ; when he can communicate the 
purchased blessings of salvation to a fellow mortal by 
his simple intention or withhold those blessings by his 
simple intention* (as it is claimed that the efficacy of 
the mass depends on the intention of the officiating 
priest); when, after all that has been done by the glo¬ 
rious (Son of God to purchase and perfect salvation for 
his people by his sufferings and death, when after all 


* And in many instances a profane and polluted adulterer 
or person of immoral character and not interested at all 
in the salvation of souls. See D’Aubigne’s History of the 
Reformation vol. 1, pp. 193, 194 et seq. 



162 


THE LOST DREAM. 


this it is yet necessary for them to pass through the re¬ 
fining fires of Purgatory to accomplish for them what 
his blood failed to accomplish, i. e., to “ cleanse from all 
sin”; when masses must be offered for “the repose” of 
these souls and to release them from these fires of Pur¬ 
gatory, and when, in the offering of the Mass one of the 
elements commanded by the Lord to be used in the cele¬ 
bration of his supper can be withheld from the laity 
merely because man has so ordered it—then surely God’s 
institutions have been set aside, the greatest insult has 
been offered to his Son, his great oblation has been vi¬ 
tiated of all its glory, Christ has died in vain, the foun¬ 
dation for every hope has been swept away, and the lost 
soul of man sinks down in the deepest abysses of de¬ 
spair. The “Abomination” so odious and offensive to 
God and so ruinous and “desolating” to man has been 
set up, and the Awful Horror enthroned that stains 
Christ’s glory, supersedes his work, vitiates his gory 
sacrifice, and flings affront in Jehovah’s face. No greater 
abomination is known to man, and no greater “desola¬ 
tion” can-be accomplished than by the setting up of the 
Romish Mass. V. 32, “And such as do wickedly,” etc. 

This and the three following verses have usually been 
interpreted as referring to the persecutions and trials 
endured by 'the early Christians under the Roman Em¬ 
perors and the little relief they obtained by and subse¬ 
quent to the conversion of Constantine the first Chris¬ 
tian Emperor. It is not at all impossible that this may 
be their meaning, or at least that these predictions may 
have been partially fulfilled in those events. But it is 
far more probable that the verses describe scenes and 
events which transpired during the reign of the Papacy 
and still are transpiring. 

The “many days” during which God’s saints were to 
“fall by flame and sword and spoil,” and the fearful 
and long-protracted continuance of their sufferings cor¬ 
respond much more exactly with what they have endured 
under the Papacy than what was endured under Pagan 
Roine In comparison with the long, weary centuries 


THE MAN OF SIN. 


163 


of persecution which the Church has endured under Pa¬ 
pal Rome, the persecutions of the early church under 
the heathen emperors were short. (See Note C.) And 
the artful wiles by which. Rome has sought to flatter, 
corrupt and pervert the valiant defenders of the truth, 
as well as to blind and deceive and ensnare the unwary, 
have been far more conspicuous under the Papacy than 
under the Pagan emperors. Many flattering offers were 
made to those who opposed Paganism, and afterward to 
those who upheld the truth against Popery, and all kinds 
of inducements to persuade them to apostatize from the 
truth. Too often these arts succeeded, and those who 
were inclined to “do wickedly ’’ yielded to these corrupt¬ 
ing influences. (But multitudes did not thus yield. 
“Knowing their God,” they were “strong” and “did 
exploits,” suffering death even in its most appalling 
forms rather than violate conscience or renounce their 
faith and religion. 

It must be remembered that it is Rome as a Ruling 
Power and in her entirety both as a Pagan and after¬ 
ward as a Papal persecutor, that is here foretold. Dur¬ 
ing all these protracted persecutions through centuries 
when God’s suffering flock was being slaughtered by 
“flame and captivity and spoil many days,” there would 
be those among the people who could “understand,” and 
were competent teachers to “instruct many.” And this 
they did even at the peril of their lives. 

V. 34. God's suffering people would, however, occa¬ 
sionally be helped during their severe trials by those who 
were touched by their sufferings, such as humane princes 
and others, who would sometimes interfere in their be¬ 
half. But all such help was only a “little help,” of very 
short duration, not very general or extensive, and only a 
partial instead of a complete deliverance. 

These corrupting “flatteries” would also have the ef¬ 
fect of making some of these persecuted ones insincere 
in their profession of conversion .and repentance, and 
“many would cleave to them,” i. e., to these furious big- 


164 


THE LOST DREAM. 


ots who were “converting” heretics by their savage meth¬ 
ods of conversion—yet only under a forced dissimula¬ 
tion. Rome was very often successful (at least outward¬ 
ly) with her hellish craft and her hellish methods of 
conversion, and many of these poor, persecuted, harried 
people, worn out and harassed almost to death by these 
severe and long-continued inflictions, would at last yield 
and afterward maintain an outward conformity to the 
requirements of Rome. But the conformity being com¬ 
pulsory was not sincere. At heart they still felt, and 
could not help feeling, a loathsome abhorrence for her 
falsehoods and her abominable idolatries. 

In some instances, however, some of these so-called 
“converted” heretics became violent persecutors them¬ 
selves and conspicuous for their zeal against the faith 
they had renounced. V. 35. Sometimes also persons of 
prominence, even conspicuous religious teachers, would 
yield to these arts and methods of Rome and fall. But 
these falls would only be additional trials of faith to 
those who remained faithful, and would help to “purify 
and make them white,” as well as to bring out more 
clearly the difference between the true and the fake. 

V. 36. “And the King shall do according to his will,” 
etc. Exactly what the Papacy has ever done. It has 
added to Scripture, taken from Scripture; made laws, 
set aside laws; set up kings, deposed kings; released 
subjects from their allegiance to their lawful sovereigns, 
and commanded them to obey others; humbled the 
haughtiest monarchs and put its foot upon their prostrate 
necks; issued its bulls and thundered forth its anathe¬ 
mas against provinces, against nations or individuals, 
against heathen, against Christians, against comets, 
against almost everything in earth, air, or skies; usurped 
the place of Christ as Head over all things to his church, 
setting itself up as Head of the church universal; assert¬ 
ing sovereignty over the keys of Heaven, and claiming 
the power to open or to shut heaven according to its own 
imperious will; asserting its own infallibility, an attri¬ 
bute belonging only and ever to God alone; claiming all 


THE MAN OF SIN. 


165 


power on earth and in heaven,* and doing its own will 
and “magnifying itself above all gods.” And this it 
has been doing for centuries. From these lofty preten¬ 
sions and arrogant claims the Papacy has never receded. 
It has steadily advanced step by step, higher and higher, 
and never retreating from a position once taken, until 
it has reached a height of impiety and blasphemy never 
before attained by any other creature. 

V. 37. “Neither shall he regard the God of his 
fathers.” That God who had been worshipped by the 
church, revered and adored and honored, would not bo 
so honored by him. An outward form of worship might 
perhaps be addressed to Him, but his real worship would 
be paid to the Virgin, ** saints and angels. And their 
worship would be so real and devout, that God in com¬ 
parison with them would scarcely be regarded at all. 

“Nor the desire of women” —or as Paul sketches him 
off “forbidding to marry.” He would advocate, proclaim 
and enforce the doctrine of celibacy, teaching that the 
unmarried state was holier than the manned, establish¬ 
ing his convents and nunneries, encouraging both males 
and females to enter the state of perpetual celibacy as 
monks, nuns, “sisters” of various names and designation, 
and teaching in this way to these poor, deluded creatures 
the possibility of rendering themselves more meritorious 
to God and accumulating to themselves a fund of pecu¬ 
liar value for the purchase of heaven. 

“Nor regard any God,” i. e., really, truly and sin¬ 
cerely regard any God. 

Of course, the statement cannot mean that the Papacy 
would not regard any God at all, because the very next 
statement declares that it would, and foretells what God 
that would be which it would revere. Yet this would be 
a god of its own creation and not a true god at all. 

“For he shall magnify himself above all.” 

Hence, all his pretended worship of God was insin- 


* See Note F. 

**See Note L. 



166 


THE LOST DREAM. 


cere, and it was himself that the Man of Sin was really 
and truly exalting, land not the living God. 

(Note M.) 

The Popes have set themselves up as the Head of the 
Church upon earth, usurping the place of God, and as¬ 
serting jurisdiction and supremacy over the earth as 
well as the Church. They have claimed the temporal 
as well as spiritual sovereignty over mankind, declared 
themselves to be God’s vicegerents upon earth, and in 
token of this authority carry the keys and two swords 
as emblems of this universal dominion. The Papacy has, 
indeed, “magnified itself above all—“above all that is 
called God,” says Paul. 

“But in his estate shall he honor the God of forces.” 

“In his estate,” i. e., in his office, in his station as the 
word literally means. He would publicly and officially, 
and as Pope “honor the God of forces.” 

The word “Mauzzim,” translated “forces,” and else¬ 
where in this prophecy, “fortresses,” is a word that may 
mean protectors or defenders, or if we derive it from 
another root, asylums of refuge, places to which persons 
betake themselves for protection or refuge in time of 
calamity or danger. The word can mean, and doubtless 
does mean, in some places where it is used, “fortresses” 
or “forces,” but in all its meanings conveys and implies 
the idea of protection or refuge. It was a word purpose¬ 
ly chosen for making known these events, because of 
this double meaning in order that the prophecy might 
remain uncertain and obscure until after it had been 
fulfilled. In either ease the word points out unmistaka¬ 
bly one of those facts which belongs so conspicuously 
to Romanism and the Papacy, the worship of saints and 
angels, and the places of worship and honor erected 
to fihem. They are the Protectors, Defenders, Helpers 
and Riefuges to whom the Papist has so long and so 
unwaveringly turned, and betaken himself for prayer, 
invocation, protection, prosperity and security. 

Their litanies, formularies of prayer and books of 
devotion abound in almost numberless invocations ad- 


THE MAN OF SIN. 


167 


dressed to saints and angels and prayers for help, protec¬ 
tion or defence for all occasions and under all circum¬ 
stances. 

The clause may be translated, “and he shall honor 
Mauzzim as a God,” i. e., honor saints and angels as God, 
paying them reverence and homage and giving them wor¬ 
ship. 

And this the Pope was to do in his official capacity (in 
“his estate” or station). History shows how faithfully 
the Papacy has striven to conform exactly to this feature 
in its portrait. The Papal Bulls and Briefs and Decre¬ 
tals, with all their fulsome eulogies of these celestial 
beings, their requirements as to the worship to be paid 
to them, the canonization of saints, appointment of feasts 
and festivals to be held in their honor, until there is 
scarcely a day in the year that is not set apart in honor 
of some wretched “saint”—some of whom have never 
even had an existence *—the nunneries, churches and 
cathedrals dedicated to them—the chapels and shrines 
erected to their honor in every Papal country and almost 
everywhere in those countries—all these things give 
plainest evidence of how completely he has honored these 
“Protectors and Defenders,” and as a god. 

“And a God whom his fathers knew not shall he honor 
with gold and silver and with precious stones and pleas¬ 
ant things.” 

This is beyond all question the Virgin Mary, who has 

been canonized, exalted and enthroned as God by the 
Papacy ,and who receives at its hands more real worship 
and devout adoration than God himself. 

Her shrines and chapels are in every Romish country, 
her image in every church and cathedral, and as an ob¬ 
ject of devout and affectionate worship; prayers are of¬ 
fered to her, incense burned before her, sins confessed 
to her; the most idolatrous titles applied to her as 
“Mother of God,” “Queen of Heaven,” “Our Blessed 
Lady,” “Mother of our Creator,” “Ark of the Cove- 

* And whose so-called “lives” and “histories” were fabri¬ 
cated merely to serve a purpose. 



168 


THE LOST DREAM. 


nant,” “Gate of Heaven,” “Refuge of Sinners,” “con¬ 
ceived without original sin,” etc.—and no God in all 
the Romish Calendar, not even our adorable Lord him¬ 
self, receives such profound, such fervent, such sincere 
and loving adoration as does this “Queen of the Heavenly 
Host,” this “Mother of Divine Grace,” this “Refuge 
of Sinners,” this “God Whom His Fathers Knew Not.” 

Books have been written describing “the Glories of 
Mary,” prayers have been composed and prescribed for 
her worship; her presence has been invoked everywhere 
and on all occasions; language has been exhausted to de¬ 
scribe her power, her purity, her immaculate sinlessness, 
and her prevalency in heaven. She has been invoked 
to command her Son to grant certain petitions; her tears 
have been represented as having more efficacy than a Sa¬ 
vior’s blood; and she is implored to save sinners by her 
own merits. Churches have been erected to her and for 
her worship; pilgrimages made to her shrines; and every 
possible species of idolatry that man can devise, has 
been paid to her, and there is not a higher name in Rome 
today or in Romish lands, higher in earth nor in heaven, 
nor one more fondty loved and revered, nor one in whose 
merits and intercession more implicit and unshaken con¬ 
fidence is reposed than that of Mary. * (Note L.) The 
voyager as he embarks on unknown and treacherous 
seas; the brigand in his mountain fastnesses; the terror- 
stricken one under impending danger; the murderer and 
the assassin preparing for his deed of blood; the sol¬ 
dier going into battle; the wayfarer and the wanderer 
in times of difficulty or distress; the man of business or 
the devotee of pleasure; the sovereign and his subject. 
Prince and peasant alike, turns each one unhesitatingly 
to “Our Dear Lady” for protection or guidance, and 
commits himself or his cause to her. In the earthquake’s 
shock, or in the thunder of battle, in the secret chamber 
or on the open highway, in the public street or the pri¬ 
vate home, in the cathedral or the cloister, wherever 
he is, the Romish worshipper devoutly crosses himself 
and invokes the name of Mary. 

The first song of his cradle is of her; the first image 


THE MAN OF SIN. 


169 


that meets his eye is hers; wherever he goes the loving 
face of the Madonna greets him; his books of devotion 
abound in exhaustive eulogies of her; her familiar form 
confronts him in every church; her shrine by every road¬ 
side; everywhere and all through life it is “Mary/* 
“Mary, Queen of Heaven,” “Holy Mother,’’ “Our 
Blessed Lady,” and, at last, when he bids adieu to earth 
and all sublunary things are fading from his view, it 
is the music of her name that falls the last and lingers 
sweetest on his dying ear.* 

Never has there been anything like it in human his¬ 
tory. It stands alone and unapproachable. The Virgin 
has been enthroned, deified and worshipped in all Papal 
lands, as no other being has. Humanity stands aghast, 
and Heaven hides its head in silent shame at such su¬ 
preme idolatry paid by deluded man to a sinful creature 
like himself. And all this has been fostered, encouraged, 
commanded and enforced by the Papacy. It began 
it, developed it, protected it, and it has perfected it, 
and at its door lies the fearful sin of establishing and 
upholding the worship of the Virgin. (Note J.) 

The Man of sin has “honored a god whom his fath¬ 
ers knew not,” and “with gold and silver and precious 
stones and desirable things.” Untold wealth has been 
lavished on her; her chapels and shrines and images and 
cathedrals have been adorned with gems and jewels and 
gold to an almost fabulous amount, and offerings of the 
costliest character have been laid at her feet. Travel¬ 
ers in Papal lands have been astonished beyond measure 
at the immense treasures of silver and gold and jewels 
and precious stones that have been devoted to her, and 
that may be seen anywhere in Popish lands where she 
is worshipped. (Note N.) 

No such wealth has been lavished on any other crea¬ 
ture in heaven or on earth, and no such wealth poured 
forth even on Christ himself. 

V. 39. “Thus shall he do,” etc., or “thus shall he 


♦See for example the dying experience and language of 
Pope Leo XIII. Note V. 



170 


THE LOST DREAM. 


make Mauzzim his strongholds, together with the strange 
God whom he shall acknowledge; yea, he shall increase 
with glcry, and he shall cause them (these Mauzzim and 
this strange God) to rule over many; and he shall di¬ 
vide out the lands for a price.’’ That is, this Man of 
Sin would make saints and angels and the Virgin 
Mary, as has been explained above, his strongholds and 
bulwarks. They would be his “ Protectors” and “De¬ 
fenders;” he would recognize and worship them as such; 
increase their honor and glory; partition out the coun¬ 
tries to their tutelary protection, having different patU 
ron saints for different nations; cause these saints and 
this virgin to rule over many; encourage, sustain, and 
enforce their worship, and make this saint and virgin- 
worship a source of immense gain to himself. 

And who does not know what vast sums have been ex¬ 
torted from poor duped and deluded creatures and what 
countless millions have flowed into the coffers of Rome 
through this worship of Mary and the saints, and the 
traffic that Rome has kept up for centuries in dead 
men’s bones and relics, and fraudulent impostures, by 
which multitudes have been deceived and robbed by her 
crafty clergy? Who does not know this—and w-hat a 
source of revenue all this has been to these insatiably 
covetous and lucre-loving Popes and priests? In this 
particular also has the Papacy most unmistakably iden¬ 
tified itself with the greiat Original whose character was 
here sketched in outline by the Angel Gabriel so many 
centuries before its birth. 

V. 40. “Amd at the time of the end,” etc. (Note 
0.) Not the end of Time, nor the end of the world, nor 
the end of (the Gospel Dispensation, but the end of the 
reign of this Man of Sin, who had occupied so prominent 
and so frightful a place in the history of the Church. 
As that end drew near, the events now being predicted 
would all sooner or later take place. 

The periods of time included in this amazing prophecy 
would embrace many, many centuries. It was evidently 
a part of the 2300 years (chap. 8th) cut off to itself, 
that was fraught with such momentous interest to God’s 


THE MAN OF SIN. 


171 


people, both in the Eastern and the Western branches of 
the Church. 

What was to be the experience of the Eastern branch 
of the Church had already been minutely foretold in the 
8th chapter, and her long-continued woes and sufferings 
graphically described. One foot of the terrible Anti¬ 
christ was to be placed in triumph upon her prostrate 
neck, and the “continual burnt offering” of her Divine 
Lord vitiated and made void by the Moslem as he de¬ 
graded and dishonored the true Messiah and elevated 
and honored his own false Prophet above him. And now 
the experience and fate of the Western branch of the 
Church during the same period of time is also to be 
foretold. She, too, is to undergo a fearful experience 
of anguish, sorrow, and suffering, as the other foot of 
the terrible Antichrist is planted horribly upon her pros¬ 
trate neck.* And she too is to witness the complete 
vitiating and making void of the one great offering of 
her Messiah, but in a manner far different from that of 
the Moslem. In her case the “one continual burnt of¬ 
fering” is to be made nugatory and vain by utter per¬ 
version, superstition and apostasy. Both prophecies, 
however, are included in the same great period of 2300 
years. 

This long period is divided or broken up into several 


*It is a singular but very significant feature in the op¬ 
position of Anti-Christ to God and his Church how unerr¬ 
ingly he strikes at the sacrifice of Christ as the foundation 
fact of the Christian’s salvation, both in the Eastern and 
Western branches of that Church—in one case by vitiating 
and making it void by elevating Mohammed above Christ, 
and in the other by perverting and making it void through 
the Mass, the fires of Purgatory, and the mediation of 
Mary, saints and angels. But in either case the Devil 
recognizes Christ’s finished work and sacrifice as the 
great foundation truth on which all human salvation rests. 
And so Anti-Christ, his great representative on earth, 
strikes down that doctrine first of all, and makes it ut¬ 
terly void by planting both his feet upon it, first in the 
Eastern and then afterwards in the Western Church. The 
"daily sacrifice” must be destroyed and it is effectually 
done by him in both instances. 



172 


THE LOST DREAM. 


parts, not all of the same length, nor all equally crowd¬ 
ed with these momentous events. 

There was the rise and growth of the Kings of the 
North and the South; their devastating wars with one 
another, attended with various successes; their overthrow 
and absorption into one dominion bj^ “ Arms’ * (The Rom¬ 
an Supremacy); its persecutions as a Pagan power; its 
change of form and development into the Papacy (the 
(Wilful King); the terrible reign of that Apostate Power; 
its gradual loss of authority and power, and then final 
overthrow and extinction. The period when its shack¬ 
les really began to be loosened and its authority sensi¬ 
bly undermined was the period of “the end.” It com¬ 
menced with the Crusades, which, though inaugurated, 
encouraged and carried on by the Papacy for its own 
self-aggrandizement, resulted finally in a great loss of 
power and in the undermining and loosening of its in¬ 
fluence over mankind, so that it has never had given to it 
that blind and unreasoning devotion to its authority since 
the Crusades that it had before. It was then that man¬ 
kind began to see more clearly the arrogancy of its pre¬ 
tensions, and to speak out more boldly in their opposi¬ 
tion to its claims. At that time Rome was now “King 
of the North,” because when Pagan Rome conquered 
(Syria, which up to that time had been “King of the 
North,” it in turn became his successor and the power 
was transferred to it, i. e., to Pagan Rome. And when 
the Papacy climbed into the seat of Imperial Rome and 
seized the sceptre heretofore wielded by Kings and Em¬ 
perors, it became the “King of the North.” 

Likewise also the original “King of the South” (the 
ruling Power of Egypt) had been overthrown and his 
lands and realm having been subjected to various Ruling 
Powers was now held and lorded by the Saracen, or in 
other words by the Moslem Power, which consequently 
now becomes the “King of the South.” He was to 
“push at the King of this North,” i. e., to encroach 
upon and threaten the dominion and territories of the 
Papal Power, and stir him up to great fury. Papal 


THE MAN OF SIN. 


173 


Rome would be fired with indignation, come against him 
like a whirlwind with chariots and horsemen, and vast 
fleets. It would enter the lands of the Saracen, roll 
with its mighty armies like a deluge over them, and 
enter even into the Holy Land. But no permanent con¬ 
quest would it effect. Its undisciplined and heterogen¬ 
eous multitudes, with which it was inundating the coun¬ 
tries over which it passed, would waste away. Their dead 
in countless thousands would strew the roads where they 
passed, and this would be the end of its mighty efforts and 
its vast military expeditions. 

And thus it all came to pass. The Saracenic Power 
had been insulting pilgrims in their visits to the Holy 
Sepulchre, its armies were encroaching on the Papal 
dominions and alarming all Christendom.* Some of its 
piratical vessels had swooped down on the coasts of Italy, 
threatening even Rome itself. The King of the South 
was “pushing at” him, and very dangerously, too. The 
King of the North then roused up like a whirlwind, sum¬ 
moned the nations of Europe to the rescue of the Holy 
Sepulchre and the defence of the Cross, raised his vast 
armies and sent them, some by land and others by im¬ 
mense fleets (“many ships”), into the holy Land to figh'tj 
the Saracen and recover the Holy Sepulchre (the 
“Glory”). 

Very few of these immense multitudes ever returned. 
Their bones strewed the lands from Constantinople to 
Jerusalem, aud after years of bold and heroic but useless 
warfare, the Crusader was driven out of Palestine, and 
the Saracen and the Turk remained master of the coun¬ 
try. There were seven of these Crusades, and were 
carried on with varying successes for nearly 200 years. 


*Let the reader constantly bear in mind that this 
“pushing at” the King of the North by the King of the 
South does not refer simply to some one act, but to all 
those invasions and threatening encroachments made by 
the Mohammedan Power against Papal Christendom, and 
which had been going on for some time previous to the 
Crusades. 



174 


THE LOST DREAM. 


They began in 1905* under a proclamation issued by 
Pope Urban II., and closed with that of the ill-fated 
Louis IX of France in 1270. They were begun and car¬ 
ried on at the command of the Papacy, “the King of the 
North/’ 

V. 41, “Many shall be overthrown.” Not many coun¬ 
tries, but many persons, many human beings. 

The Crusades resulted in a vast sacrifice of life, both 
among the Crusaders and among the Saracens, the most 
fearful sacrifice of life that Europe had known for many 
centuries. 

From the hand of this King of the North certain na¬ 
tions were to escape, viz., “Edom and Moab and the chief 
of the children of Ammon.” This is simply a predic¬ 
tion of the failure of the Papacy to overthrow and de¬ 
stroy those enemies against whom it was conducting its 
colossal expeditions. There were other people and na¬ 
tions under the rule of the Moslem Faith, but Edom, 
Moab and Ammon were those races under the Saracenic 
rule which occupied and held the “land of the Glory ’ y 
(the Holy Sepulchre), and against whom the Papacy 
warred in order to recover that Sepulchre. These were to 
“escape out of bis hand,” i. e., they were never to be 
brought under his power, and they never were, but in¬ 
stead of this finally drove him out of their territory. 

V. 42. “He shall stretch forth his hand also upon the 
countries. ’ ’ 

This the Papacy did. One by one it brought the na¬ 
tions of Europe under its sway, except only that part of 
Europe held and occupied by the Greek Church. 

“And the land of Egypt shall not escape.” This does 
not refer to literal Egypt but spiritual Egypt, as is plain¬ 
ly indicated in the Book of Revelation (11:8), where the 
Apostle John seems to have had this very prophecy of 
Daniel in view. 

According to him “Egypt” in prophetic symbol was 
— 

♦Strictly speaking, they did not actually begin until 
1096. But the spirit was roused and the call made for a 
Crusade at Clermont in Normandy, by Urban II, before 
a vast audience which he there addressed in 1095. 



THE MAN OF SIN. 


175 


11 that great city’’ where our Lord ha® been and is now 
being constantly “crucified” in the idolatrous Mass, i. e., 
the Papal dominions everywhere. Wherever the Romish 
Church exists or practices its pagan rites and ceremonies 
—there is spiritual “Egypt.” It is also rightfully 
called “Sodom” (Rev. 11: 8) because all the vileness and 
foulness and uncleannes® of filthy Sodom has been for 
exceeded, and for a far longer period of time, by the 
vileness and foulness and uncleanness of filthier Rome 
and every land wihere Rome has reigned, both in its moral 
and spiritual as well as literal pollutions;* and “Egypt,” 
because God’s Israel has been enslaved and oppressed by 
a greater bondage and a more galling servitude than 
ever Israel of old had been—even a bondage that binds 
the body, the mind, and the soul. 

There is no more oppressive or more intolerable bond¬ 
age experienced by mankind anywhere than that with 
which Rome binds her blinded and deluded worshippers, 
both in mind, body and soul. 

V. 43. “But he shall have power over th/e treas¬ 
ures,” etc. Wherever the Papacy has had absolute and 
unlimited sway, this has been uniformly the case. But 
it is more especially true of Italy, recognized universally 
as the home of the Papacy, and where it has had unlim¬ 
ited sway until in recent years. There the treasures of 
gold and of silver are literally under the power of Rome, 
and all “its precious things,” even the consciences and 
souls of its enslaved and benighted people. All have 
been completely under the control and domination of the 


♦See almost any history of the Reformation, for a de¬ 
scription of the innumerable fornications, adulteries, lewd¬ 
ness, incest and other pollutions and immoralities of Popes 
Priests, Bishops, Monks, Nuns and other personages of 
the Romish Church. Volumes could easily be compiled, 
and from almost entirely Romish sources of the shock¬ 
ing and open immoralities developed under Romanism, 
and almost everywhere practiced during the centuries of 
darkness preceding the Reformation, and even long after¬ 
wards. And the Popes and Romish Clergy were the most 
conspicuous in it all. 



176 


THE LOST DREAM. 


Romish priesthood as nowhere else in the civilized world. 
(Note N.) 

“And the Libyans and Ethiopians shall be at his 
steps. * * 

The w T ords translated Libyans and Ethiopians are al¬ 
most always in the Hebrew Scriptures associated to¬ 
gether, and w r hen used as proper names or names of 
tribes or races of men, mean unmistakably the Libyans 
and Ethopians or Cushites. Both of these tribes are 
inhabitants of Northern Africa. 

But this is one instance where we are firmly convinced 
that they have no reference whatever to the Libyans and 
Ethiopians, or to any other tribe of mankind, but to some¬ 
thing entirely different—that is, to certain Religious Or¬ 
ders or organized bodies of men, who were to be organ¬ 
ized by and under the Papacy and prove most efficient 
servants to it in upholding its claims and assisting it in 
its monstrous pretensions—and whose aid the Papacy has 
never been slow to use, viz., the Dominicans, Francis¬ 
cans and Jesuits. 

Our reasons for so believing are these, viz., 1. This 
vision and prophecy as declared in chapter 12:4, 9, are 
under seal, and not intended to be fully comprehended 
or understood until near their final accomplishment. 
Therefore many of their very important particulars 
would be so foretold, that for centuries their real mean¬ 
ing would be hidden and never suspected until the time 
drew near for the seal to be removed. Consequently 
words would be purposely chosen having more than one 
meaning, and the real meaning as intended in the proph¬ 
ecy perhaps the most hidden and recondite of all the 
meanings of which the words were capable. Their true 
signification, therefore, would not be likely even to be 
suspected until the approach of the period that was to 
unseal the prophecy. 1 

These words ‘ 1 Lubim ’ ’ and 11 Cushim ’ ’ are two such 
words, and capable of an entirely different and an en¬ 
tirely unsuspected meaning. 

2. The word “Lubim” translated Libyans is derived 
from a root signifying “to thirst,” and referred to those 


THE MAN OF SIN. 


177 


people inhabiting a diy and thirsty land, and is almost 
always spelled Lnbim. But once in Gen. 10:13, and 
again in 1 Chron. 1:11, it is spelled “Lehabim,” or at 
least the word Lehabim is there used to designate the 
Lubim or Libyans. Now the word Lehabim as a com¬ 
mon noun means flames, and could well be applied to 
such Orders of men who so largely depended on flame 
and fire for the “conversion of heretics ,’ 1 as the Dom¬ 
inicans, Franciscans and Jesuits, and could without any 
violence to its origin and meaning be very properly trans¬ 
lated “the burners.’ ' Nor is it improbable that there 
may also be here an allusion to the Inquisition, that 
horrible engine of flame and torture founded by 11 St. 
Dominic, and so savagely presided over by his success¬ 
ors, and by whom so many thousands of innocent and un» 
offending human beings have been destroyed, and largely 
by burning. It has been most truthfully describd as 
“the most infernal and diabolical thing in history.” 

Men who could so brutally and savagely gloat in such 
horrible seenes of torture and suffering by fire as their 
“Auto-da-fes,” might well be singled out and branded 
in 'Prophecy as the Burners. 

3. Again, in the Hebrew language there are two let¬ 
ters which represent the sound of K (Kaph and Qoph). 
And there are two words sounded alike and spelled almost 
alike, except that one of them begins with one of these 
letters (Kaph), and the other with the othier letter 
(Qoph). These two words are Kushim (Ethiopians) and 
Qoshah, to be harsh, stern, pitiless. 

4. In several words in the Hebrew language these two 
letters are interchanged one for the other as representing 
the same sound. It is more than likely, because of the 
intentional concealment referred to above, that this 
interchange took place in the instance before us, and that 
instead of “Kushim” (Ethiopians), the word should be 
“Qoshim,” “the harsh, stem and pitiless ones”—set¬ 
ting forth most clearly one of the marked features of 
those Religious Orders which has been conspicuous in 


178 


THE LOST DREAM. 


all their history, their stern, severe and pitiless character 

in hounding down and executing so-called heretics.* 

Both these Orders, the Dominicans and Franciscans, 
were established and confirmed by Pope Innocent III. in 
1215. In this way the words would properly be trans¬ 
lated “and the Burners and the Pitiless ones will be at 
his steps/ ’ i. e., always ready and at hand to do his 
bidding and carry out his commands. 

The Jesuits are also another of these Religious Orders 
banded together and established and confirmed by an¬ 
other Pope (Paul III. in 1543). They, too, have been 
ever ready to do the Pope’s bidding, and among his most 
efficient supporters. In the 17th and 18th centuries it 
was the Jesuits who did more to save the Papacy and 
wfith stand the advancing march of Protestantism than 
any other agency at the Pope’s command. 

The Jesuits, too, have had the same harsh, repulsive 
features in their history and been addicted to the same 
stern and pitiless practices as those other Religious 
Orders. Cunning, crafty, cold-blooded, full of dissimu¬ 
lation, deceit, and treachery—ever the advocates, de¬ 
fenders and promoters of the Inquisition the most horri¬ 
ble organization for cruelty, torture and unspeakable hor¬ 
ror that the world has ever known—they have written 
their record in blood. 

Black, brutal, and ghastly, “Pitiless Burners” is a 
designation that most forcefully describes and belongs to 

them. 

The prophecy would then mean that during the reign 
of the Papacy these Religious Orders, the Dominicans, 
Franciscans and Jesuits, all of them Burners, dealing in 
flame and faggot, fire and torch, and all of them stern 
and pitiless in their horrible tortures inflicted on the 


*The symbol of the Dominicans, a dog with a flaming 
torch in its mouth, is exceedingly suggestive of this. It 
was a symbol given them by Pope Honorius III, in 1216 r 
and has most accurately expressed their spirit, their char¬ 
acter, and their history. Hunt out, run down, tear in 
pieces, devour and burn, has been the mission of these fero¬ 
cious hounds of the Pit. 



THE MAN OF SIN. 


179 


persecuted people of God—would always be at band 
during the period of “the end” and ready to carry out 
the vilest bidding of the Papacy, and especially in in¬ 
flicting torture on God’s church. 

History bears its faithful testimony to how many 
thousands of these innocent and unoffending people have 
been hunted down, ferreted out, tortured, racked, and 
burned to death by these hard-featured, pitiless ones. 

Flame and faggot have been their one and only reply 
to the arguments addressed to them by the suffering wit¬ 
nesses to the truth. To the pathetic appeals made to 
their pity and compassion has come the one, unvarying, 
inexorable reply, “To the fire,’’ “to the stake, the rack, 
and the dungeon with them”! 

V. 44. “But tidings out of the East and out of the 
North shall trouble him.” 

Probarbly this part of the prophecy has not been com¬ 
pletely or entirely fulfilled as yet, although a partial ful¬ 
fillment has unquestionably taken place. 

In the period of the Reformation, when England and 
Germany were emerging’ from the darkness of ages and 
renouncing the dominion of Rome, and when other peo¬ 
ples and provinces were also shaking off those shackles,, 
all of which nations -were north of Rome, and at the same 
time the Turk was making his boasts, menacing Christen¬ 
dom and advancing from the East, the Papacy was dread¬ 
fully stirred up and most sorely “troubled,” and hurled 
forth its terrible anathemas against Turks and heretics 
and peoples and provinces, “going forth in great fury 
to destroy and utterly make away many.” 

These were the tidings from the North and East which 
“ troubled him,” and this was the “fury” he displayed. 
He anathematized and devoted to utter destruction ail 
who opposed him, both Christian and Turk. There mayv 
however, be another and more extended accomplishment 
of these particulars of this prophecy, in the future his¬ 
tory of the Papacy. Nevertheless, a very important and 
a very accurate fulfillment has already taken place both 


180 


THE LOST DREAM. 


daring the period of the Reformation and since, as ex¬ 
plained above. 

“He shall go forth with great fury to destroy and 
utterly make away many.” 

u Utterly make away.” 

The word is “haram,” which means to doom or devote 
to utter destruction, as was done by the Papacy in its 
anathemas hurled against those whom it thus doomed—* 
such Bulls as were issued against those whom the Church 
of Rome stigmatizes as heretics, and whom it devotes to 
utter destruction. 

Of these, the one issued against Martin Luther by Pope 
Leo X., is a good example. 

The history of the Papacy abounds in such Papal Bulls, 
by which individuals, communities, king's, and even entire 
nations or provinces are put under the ban, excommuni¬ 
cated, and devoted to utter destruction. 

And this the Papacy was to do, not merely once or 
twice, or just at the very last ere it came to its end, 
but all along through its history. (Note Q.) 

This destroying in great fury and utterly making away 
many was one of its distinctive characteristics to be often 
exhibited, and which would help to detect and identify 
it as the Man of iSin here predicted. This has been for 
centuries one of the distinguishing features of the Pa¬ 
pacy, one of its peculiar traits—this growing “ furious” 
against those who have dared to protest against its er¬ 
rors and apostasies, and dooming them both soul and 
body, under the most terrible anathemas, to eternal de¬ 
struction. 

And what multitudes it has thus cursed, and what tor¬ 
rents of blood it has shed in its crusades and religious 
wars against heretics, desolating entire provinces, every 
student of history well knows. It has indeed “de¬ 
stroyed many.” (Note R.) 

V. 45. “He shall come to his end,” etc. 

The Prophet does not intimate in what way nor exactly 
at what time the Papacy is to come to its end, but merely 
states the fact that it shall come to an end. It is ine|vita- 


THE MAN OF SIN. 


181 


bly doomed, and shall certainly come to its appointed end 
at the appointed time and in the appointed way. The 
Providence of God will carry out and accomplish this his 
clearly designated purpose. It bears on its brow the 
brand of reprobation, burned there by Jehovah himself, 
whom it has so foully dishonored and so blasphemously 
insulted. Tihe time of its overthrow cannot be very far 
distant now. 

V. 45. “And he shall plant the tabernacles of his 
palace between the seas.” 

This Man of Sin would have his visible dwelling place 
in some country situated between two seas, and there he 
would locate his stately and imposing tabernacles, i. e., 
places of worship, places for holding his councils, and 
places for occupying as his home. 

This country is Italy lying between two seas, with 
Rome as its capital, where the Papacy has built its taber¬ 
nacles and had its home. 

A great many of the Popes have displayed this passion 
for building (“planting”) these gorgeous and magnifi¬ 
cent palaces.* 

But not only is Rome, but all Italy also, is full of them; 
all Catholic countries are famous for these gorgeous and 
magnificent buildings. It is one of the marks of the Pa¬ 
pacy which has impressed itself conspicuously on the 
Romish Church, and Cathedrals costing millions of dol¬ 
lars, Cardinals ’ and Bishops’ palaces are to be found 
everywhere that Romanism becomes established. 

12:1. “At the time of the end,” i. e., at th/ei time 
when this wilful King was coming to his end with none 
to help him. During that time would “Michael stand up, 
the Great Prince which standeth” for God’s people. The 
meaning of the word Michael is “who is as God.” It 
may refer to Michael the Archangel; and if so, then it is 
a name wonderfully descriptive of the splendor, power and 
glory of that Mighty Archangel, that he should be like 
God. He must indeed -be a being of extraordinary power 


♦Note I. 



182 


THE LOST DREAM. 


and glory that such a namie as this could be applied to 
him. 

He is spoken of twice before this in the book of Daniel, 
first in chapter 10:13, where he is described as “one of 
the 'Chief Princes/’ and interested in the welfare and 
prosperity of God’s kingdom, and again in 10:21, where 
he is spoken of simply as “Michael your Prince,” and 
represented as conspicuous for his knowledge of the 
future, as that future has been dimly disclosed in the 
“Scriptures of truth.” He is subsequently mentioned 
by Jude and as contending with the Devil about the body 
of Moses. Once more he re-appears in the Book of Rev¬ 
elation (12:1) as commanding the Angelic hosts and 
warring victoriously against the enemies of God’s peo¬ 
ple. These are the only places in Scripture where he 
is mentioned by name, and in all of them represented as 
in some way connected with the vicissitudes and fortunes 
of the Church. It may be this fact that has secured for 
him the appellation “Michael your Prince.” 

If this prediction in Dan. 12:1, refers to him, then 
it means that during this time that the Papacy was inevi¬ 
tably approaching its doom and more especially toward 
the close of that period, Michael the Great Archangel 
would rise up in his power and render most efficient aid 
to the cause of religion in its distressing conflicts with its 
enemies. 

iSome time after this and before the close of Time 
there would come a period in the experience of the 
Church, remarkable for its severe calamities, trials and 
distresses—so severe and distressing as to have been un¬ 
surpassed in all the previous history of mankind. Yet 
during it all not one of God’s people would perish. Their 
names written in the Eternal Book of Life, they would 
one and all be “kept by the pow T er of God through faith 
unto salvation,” and be brought safely through all their 
trials. 

But there are many who think that a name like this can 
be applied only to Christ himself and therefore that it is 


THE MAN OF SIN. 


183 


not a created Angel that is here spoken of, but the Great 
Uncreated Angel of the Covenant, the Lord of Glory and 
true Prince and Captain of salvation of his people. If it 
is Christ, therefore, who is here spoken of as “ Michael 
your Prince,” thie prediction is that during the period 
now spoken of and as it was drawing to a close, the 
great Conqueror and Prince of his people would “stand 
up,” i. e., put forth an extraordinary display of his sav¬ 
ing power and make it conspicuously manifest in the de¬ 
feat and discomfiture of his foes, and in the deliverance 
and triumph of his church. It does not necessarily 
mean that Christ would himself be personally present in 
these conflicts between the Church and her foes, but on¬ 
ly that he would “stand up” for her deliverance, i. e., 
rise up and put forth some very clear and remarkable 
display of his power and glory in her behalf. This figure 
of speech is very common in Scripture and easily under¬ 
stood. (Ps. 68:1; Num. 10:35; Is. 33:3.) His interpo¬ 
sition in the conflicts of religion with her enemies would 
be most clear and manifest to all. His religion would be 
victorious everywhere, and all organized opposition would 
go down helplessly before it. It may therefore be Christ 
who is here meant by “Michael your Prince.” But as 
Michael the Archangel seems to be the one spoken of 
elsewhere in Daniel’s prophecies, it is more probable that 
he and not Christ is the one here spoken of. 

V. 2. “And many of them that sleep in the dust of 
the earth shall awake,” etc. 

This evidently is the General Resurrection that precedes 
the Great Judgment Day, and which winds up and com¬ 
pletes all human history, for it is a resurrection both of 
the righteous and the wicked, and manifestly at the same 
time. It is the period and the event spoken of by the 
Savior as “the Last Day,” and when “all that are in 
their graves shall hear his voice and shall come forth.” 
(John 5: 28 29.) Indeed the language used by our Savior 
is so clearly a repetition of that used by Daniel, that 
there can be no doubt whatever of his having it in his 
mind, and that he not only was quoting Daniel’s words, 


184 


THE LOST DREAM. 


but also referring to the same time and the same events 
as those referred to by Daniel the Prophet. 

This “t im e of trouble’’foretold by Daniel does not nec¬ 
essarily imply that it takes place just as the Papacy is 
descending to its doom or when Michael the Great Prince 
stands up for the deliverance of God’s people, for it may 
be separated from these events by a vast interval of time. 
This is such a common thing in Daniel’s prophecies, that 
its occurrence here instead of awakening surprise is some¬ 
thing rather to be expected. His prophecies cover such 
immense periods of time that not only single events 
of great importance but often long series of events are 
summed up and foretold in a single brief statement, and 
yet separated from one another by centuries or ages. 

The order of events here foretold seems to be something 
like this: The Willful King, after having wasted and des¬ 
olated the suffering church of God and filled his appoint¬ 
ed place in the Divine purpose, will descend helplessly 
to his doom. That is to be the inevitable end of that 
monstrous system of iniquity, the Papacy. During that 
period when it is thus slowly but surely moving to its end, 
a glorious manifestation of Divine power will be wit* 
nessed in the successes and triumphs of Christ’s religion. 
It is Michael the Prince standing up in behalf of his 
people. Before the final close of earthly history there 
will be a period of unparalleled calamity and trouble such 
as perhaps has never before been experienced by man¬ 
kind. But during this period, not one of God’s people 
shall perish, for their names are written imperishably in 
a register from which there are to be no erasures, and 
one and all they will be triumphantly delivered. Even¬ 
tually a close will come to all earthly things, preceded 
and ushered in by the great Resurrection of the dead. 
It is Earth’s Last Day. In this Resurrection shall all 
come forth, the righteous and the wicked, the one to- 
everlasting life, and the other to shame and everlasting 
contempt. And they that have done good or turned many 
to righteousness shall enter forever upon their glorious 
rewards while suns and stars and circling ages go whirl- 


THE MAN OF SIN. 


185 


ing by. Time has closed, and Eternity now entered up¬ 
on. 

Thus this vision of Daniel closes the Book of Time, 
carries the Church of God, persecuted, oppressed, afflict¬ 
ed, down through all the ages, brings her triumphantly 
through her vicissitudes and leaves her admitted at last 
to the full and unending enjoyment of her everlasting 
reward. And then the curtain falls. 

V. 4. “Shut up the words,” etc. 

Until towards the close of this prophecy this vision of 
Daniel would be largely a “sealed” book and be but im¬ 
perfectly understood even by “the wise.” Yet many 
of its prominent features would be clearly recognized by 
them, and even before the final removal of the seal, its 
meaning in some of its important events would be un¬ 
mistakably discerned. But the shutting up and sealing 
of the Book is a sufficient explanation of the obscurity 
that has rested so long on the meaning of some of Dan¬ 
iel’s prophecies. They were sealed “until the time of 
the end,” and hence could not be clearly understood, or 
their meaning rightly perceived until the Monster Iniquity 
had made its appearance, ravaged the Church, and entered 
upon that period of its history that was to terminate in 
its utter annihilation and extinction. The Papacy is first 
to appear in history, disclose its awful features as out¬ 
lined in Prophecy, fulfill its career of unspeakable wick¬ 
edness, and then as it descended to its doom the seal 
would be gradually removed, and the meaning of the 
prophecy made clear. The Giant Apostasy is to fill out 
its minutest particulars, the frightful Man of Sin plant 
his palaces between the seas, seat himself in the glorious 
Holy Mountain, usurp the attributes of God, and lord 
the nations with despotic sway, complete all that has been 
foretold of him, sink beneath the Hand of God into his 
grave of infamy—and then the seal will be completely 
taken off from these chapters of Daniel’s prophecies. 

V. 4. “Many shall run to and fro. 

One of the signs by which the unsealing of the proph¬ 
ecy might be known to be at hand, and the approach of 


186 


THE LOST DREAM. 


that “end” that had just been foretold. God’s Church 
is evidently living now during this period “the time of 
the end,” and we may therefore confidently expect new 

and clearer light upon some of these as yet dimly dis¬ 
closed prophecies as the time of the end approaches its 
close. (Note U.) 

As to the remaining predictions, some of them have no 
doubt been fulfilled, but the others are yet in the future, 
and we must await their accomplishment before we can 
confidently assert what they certainly mean. Each will 
be fulfilled in its proper season, and He who stands above 
the Mystic River, the great stream of Time as it rolls 
onward through the ages (chap. 12:7), and who alone can 
reveal Time’s shrouded secrets, will make it all plain at 
the appointed season. Until then all else is but uncertain 
speculation or hazardous conjecture. 

With these explanations, let us now review the vision. 
(11th chapter.) 

“Three mighty kings, each princely potentates, 

Are yet to rise and sit on Persia’s throne; 

Then comes a fourth, in riches, splendor, state, 
Exceeding all—by name of Xerxes known. 

With all his vast resources he’ll essay 

To war on Grecia’s realm yet war in vain 

And Greece herself in after years will play 

The Conqueror with her sons. From her domain 

Shall one appear who’ll put an end to Persia’s reign. 

“Exceeding great shall be his sway, and strong; 

Yet suddenly he’ll fall, and with him fall 
His empire vast and what to it belongs, 

Name, offspring, power, dominion—perished all. 

Four kingdoms to the North, East, South and West 
Shall rise upon its ruins; strong they’ll be, 

Yet not like his. But strong above the rest 
Will be the Northern Kingdom by the sea, 

And Southern, with its Kings of Greek-born ancestry. 


THE MAN OF SIN. 


187 


44 Between these two full oft contending States 

Shall wars interminable be waged, 

With varying fortunes and disasters great, 

Each on his own mad purpose bent, engaged 
And seeking only how his foe to waste. 

First dark intrigues; next wars; then woman's smiles; 
Exultant now, and now each sunk disgraced, 

They strive, till comes a race from Kittim's isles 
More skilled in dangerous war, more versed in artful 
wiles. 

44 'Tis 'Arms,' aye Arms now riseth to his place, 
Comes forward mid these clanging scenes of strife, 

A mighty nation, and a warrior race 

Whose glory hath been war, whose very life 

E'en from the cradle hath been Arms. The sword, 

The spear, the shield, the glittering lances stout, 

And instruments of death full often gored 
With human blood, and battle's shock and shout— 
These, these have been its power, its pride, its stay 
throughout. 

41 1 Arms' shall appear and interpose its might 
Between the two contending Powers, and seize 
The sceptre for itself—'tis might makes right. 

Long will it sway that rod, yet by degrees 
The power will change, assume a different name 
As ages roll along, though still the same; 

1 Kings,' 4 Emperors,' 1 Popes,' their parts fulfill 

And wear th' imperial crown—'tis 1 Arms,' 'Arms/ still, 

The same imperious Power that doeth its own will. 

41 A ghostly Power last holds th' imperial throne 
And lords the nations with unbridled sway; 

A ghostly Power beneath which mortals groan, 

And tremblingly its dread decrees obey. 

Where stately kings and sovereigns sat, now sits 
The titled Priest, a ‘Holy Father' styled, 

Beneath whose awful rod the world submits, 


188 


THE LOST DREAM 


And bows in abject fear, betrayed, beguiled— 

And sorrow settles down where peace and joy once smiled. 

“Full after his own will shall this king do, 

Reign unrestrained and thunder forth decrees 
That make the nations quail, his schemes pursue, 

Profane the sanctuary, lay hold and seize 
And slaughter unresistingly, with flame, 

And sword, and torturing rack, and ruthless spoil 
God’s chosen ones, who fall for his dear Name— 

Seduce with flattery and tempting wile 

Full many a one—and prosper greatly all the while. 

“Yet shall the people do exploits who know their God, 
And valiant be, and for the truth stand fast; 

And godly ones among them, all unawed 
By flame or torture or wild thunder blast, 

Will teach the rest, instructing them in ways 
Of God. Yet, yet shall fall some e’en of these 
To purify and make them white, in days 
Of trial and of gloom. Hope well nigh flees 
While raves this furious king and doeth as he please. 

“And still they’ll fall for many weary days 
CBy fiery flame land dungeon’s torturing rack, 

And glittering steel, and thousand nameless ways 
Of Hell’s devising, and hell hath no lack— 

Be captive led and trodden down, and quail 
As sheep for shambles marked, for wondrously 
Shall this king prosper and o’er all prevail, 

While poor priest-ridden mortals bow the knee 
And wait th’ approaching hour when God shall set them 
free. 

“And greatly shall this king exult, elate, 

Aye magnify himself o’er every god, 

Claim Heaven’s prerogatives, and arrogate 
Heaven’s titles to himself, and sway that rod 
Of empire that God claimeth as his own; 


THE MAN OF SIN. 


189 


Against the God of gods and King of kings, 

Yea high above him will he set his throne, 

Open wide his month and utter marvelous things, 

And prosper till th’ appointed day its vengeance brings. 

“And shamefully the Sanctuary he’ll profane 
iRy impious deeds of sacrilege he’ll do— 

That holy Temple that the Lord doth deign 
To call his own, composed of followers true, 
fea more—by shameless masses offered oft, 

Repeating (as he’ll say) the great oblation of the cross, 
That great Oblation raised on high, aloft, 

And once for all—he ’ll make it loss, 

And turn Messiah’s gold into the vilest dross. 

“That one great offering he’ll remove, make vain, 
Forever worthless by his odious Mass, 

And set up in its place that Woe Profane, 

That Impious Thing abhorred of God. Alas, 

When mumbled words can oft a God create, 

And dim the Cross, the Woe has come to pass, 

And Earth now sees th’ Abomination great, 

The Impious Horror throned which maketh desolate. 

“A God, aye God, his fathers never knew, 

A Virgin yet unborn, he’ll canonize, 

Exalt, enthrone, enrich with honor due, 

And gems and costly gifts, e’en to the skies; 

’Tis ‘Mary, Queen of Heaven.’ ‘hail, Mary, hail, 

‘Hear us, Mother, hear us graciously, 

And by thy merits save,’ while Heaven turns pale, 

And angels tremble as they hear and see 
Deluded mortals bow in such idolatry. 

“Saints, too, he’ll worship, give them reverence due, 
Increase with glory and exalt their names; 

Trust to their intercession, hold in view, 

Invoke their aid, and magnify their claims; 

Extol their merits, deify, uphold 

And cause them all o’er many souls to rule 

In darkest superstition. Sadly told 


190 


THE LOST DREAM. 


Yet true, for numbers vast shall bow like fools, 

And worship dead men’s bones —they ’re Satan’s blind* 
ed tools. 

“And for these Patron saints for every land 
He’ll craftily divide the land for gain, 

Extorting- sordid gold on every hand; 

Now threatening hell, now barring heaven to obtain; 
Next bartering heaven and making merchandise 
Of human merit, trafficking in dead men’s bones, 
Granting indulgences to sin for price, 

And vending e’en Messiah’s dying groans, 

And drops of blood—that blood which for man’s sins- 
atones. 

“At his command, and ’neath his full control 
Shall banded men of various Orders known, 

Plighted to do his will, and hard of soul, 

Obey his vile behests—they’re Satan’s own. 

With hearts and visage hardened as the steel, 

And pious look, and sanctimonious mien, 

Will they full oft behold, nor pang of pity feel, 

As they survey the heartless, harrowing scene 
Where slaughtered saints and God’s own martyrs die 
serene. 

“Dark wars most desolating will he wage, 

Go forth in fury utterly to destroy; 

The Powers of Earth and Hell call forth, and rage 
And rave; e’en Heaven’s thunders seek to employ, 
Invoking wrath and endless woe on those 
Who dare stand fast for God, and thick and fast 
Hurl forth anathemas and fearful woes, 

Beneath which mankind cower and stand aghast, 

While peals and rolls along the dreaded thunderblast. 

“The glorious Holy Mountain too he’ll seize, 

That Holy Mountain where the Lord doth reign, 
Enthrone himself, and with his ‘Holy Sees* 

So-called and vile pollutions all, profane; 


THE MAN OF SIN. 


191 


The tabernacles of his palaces 

He’ll plant between the seas, make there his home; 
Hold there his courts; and all that was and is. 

Surpass in splendor, while each swelling dome 
Proclaims too well the Man of Sin, proud Papal Rome. 

“As Time rolls on, and nears the pejriod of the end, 

Shall various realms and mighty kings essay 
To break his power, upon his lands descend, 

And humble his imperious, haughty sway. 

The Southern King with swift advancing arms 
Shall push his conquests, threatening all his coasts. 

And terrify with war’s wild, rude alarms, 

And ravage widely with his marshalled hosts, 

And trial make of his high, swelling, vaunting boasts. 

“And he, this 1 wilful king,’ by fury stirred, 

Shall bristle up, arouse himself for war; 

Invoke the nations to his aid by word 

And summons far and wide, from shore to shore. 

Then armies huge, like rolling floods, on land, 

And countless ships, like hovering birds of prey, 

Will move at his behest, his stern command, 

Sent forth to conquer, desolate and slay— 

And thousands, thousands fall along the dead-strewn 
way. 

“Around a rock-hewn sepulchre sublime, 

Where yet the Lord of Glory is to sleep 

The saddest, strangest, loneliest sleep of Time, 

While angel bands their silent vigils keep— 

Around that Tomb shall War’s wild tumults rage, 

As turbaned warriors fiercely rush to meet 
Their fearless foe in battle’s deadly gage, 

And press to vict’ry wild or dire defeat, 

As myriads fall o’erwhelmed beneath the trampling feet 

“Then, then in conflict dire shall Saracen 
And armed Crusader meet and draw the sword 
To drink each other’s blood, and fight as men 
Inflamed by fury fight for One adored, 


192 


THE LOST DREAM. 


A turbaned warrior one with heart unquailed, 

And battling- for his vengeful, lustful Creed; 

And one a fearless trooper armed and mailed, 

The knightly Champion of the Cross, to bleed 

And die, and win each one the warrior's empty meed. 

“Yet Moab's race -and Ammon's swarthy sons, 

And Edom's tribe shall all escape his ire. 

(For thus high Heaven’s secret purpose rune.) 

Not so with Egypt, land of flame and fire, 

* Egypt,' so-called in mystic word and sign, 

But not in truth.* Alas, she'll trodden be 
Beneath his foot, and Popes and priests combine 
To grasp her riches (all in subtlety), 

And o'er her gold, her souls, her all, hold strong su¬ 
premacy. 

“Yet in the latter days, as slowly nears 

The approaching end, shall tidings sore distress 

And trouble him, and quake his soul with fears; 

In North and East shall nations rise, and bless 
The dawning light, throw off the bondage dark 
So long endured; from monks, priests, relics fly 
And turn to Cod, man’s Refuge, Hope and Ark. 

And he shall rage, blaspheme, storm earth and sky, 

Yet meet his destined end, and without helped die.''** 


CLOSING SCENES. (Chap. 12.) 

“Then woes shall thicken, evils multiply, 

And trouble like an overwhelming flood 
Shall roll in on mankind. In vain they fly, 

In vain attempt escape; for war and blood, 

And sorrows sore, unspeakable, and anguish dire, 
Shall whelm the nations one by one. And some 
Blaspheme; in agonies untold expire; 

And others speechless, in their horrors dumb— 
Alas, Earth's great, great tribulation now is come. 


♦Italy—or the Papal Dominion everywhere. 
♦♦See Note S. 




THE MAN OF SIN. 


193 


“And then shall Michael rise, the Mighty Prince 
That standeth for thy people in their need, 

Aye, rise for their defence, and well; for since 
This world began, in truth and very deed 
Hath never been such time of sore distress, 

Such dire perplexity, such horrors to appall, 

While wars and famines, pestilences press 
And drive men to despair. Yet midst it all 
Not one shall perish of thy people, not one fall. 

“And from their long, long sleep of death shall wake 
The mouldering dust of many a buried one, 

Some, to their portion in the burning Lake, 

Some, to a glory brighter than the sun. 

And they shall shine that he the truly wise, 

As shines the glowing firmament on high, 

And they that win lost souls to heaven, their prize 
Obtain, and beam as beams the starry sky, 

While countless ages whirl in ceaseless cycles by. 

“But thou, 0 Daniel, seal the words and book, 

To mortal minds it shall be hidden lore; 

Into these shrouded secrets may none look, 

Or vainly seek these mysteries to explore. 

Yet note one sign which may in part foreshow 
The approaching end (heed well and understand), 
When earth grows wise, and hurrying to and fro 
Vast, restless myriads rush o’er sea and land, 

Let mortals surely know the long-looked end’s at hand.” 

Again I looked to see, and lo! two more 
(Celestial beings to mine eye they seem) 

Now stand, all robed in white, on either shore, 

And One, more radiant still, above the stream, 

The Great Revealer of Time’s mystic lore. 

Him they address to learn what this foreshows. 

Who lifted high his hand to heaven, and swore 
That time, times and an half must pass; with woes 
The holy people wasted be, and then the close. 


194 


THE LOST DREAM. 


I heard but understood it not, all seemed 
Unto my mind impenetrable maze 
Or mystery profound, as when one dreamed. 

In vain I queried, “Lord, these scenes, these days 
Prophetic, these numbers so profound, so vast, 

What mean they, where begin, or how long last?” 

No answer given save this: “'Not to thy gaze, 

Nor that of mortals may these things be known; 

Such mighty riddles may none read, save God alone.” 

“Sealed till th’ appointed end they’ll be concealed; 
Long, long their mystic meaning will God hide; 

Yet to the wise at last ’twill be revealed. 

And many shall be purged, and proved, and tried; 
Some viler grow, and some more purified; 

Some lifted higher,, some whelmed in deep distress; 
Some watching, and some not; yet more or less 
All buried in their whelming joys or cares, 

Till steals this Mighty Day upon them unawares. 

“Yet from the day that earth shall see arise 
That nameless Horror which makes desolate 
And voids Messiah’s glorious sacrifice, 

Until the end decreed, determinate, 

Shall be twelve hundred ninety days. Blest be 
To whom ’tis given to live and still survive 
Till comes the period 1 Thirteen Thirty-five’— 

The brightest Day of Glory earth shall see; 

And then will close fulfilled what God now shows to 
thee. 

“But go thy way, 0 man belov’d—that way 
Thy God appoints for thee; thine allotted task 
Fulfil; fill up the measure of Life’s day, 

And thou shalt sweetly resit, as thou dost ask, 

And rise to thy glorious lot at Time’s grand close.” 
The vision’s o’er, the mystery sealed, the scroll 
Of Prophecy shut up, nor mortal knows 
Where sleeps the Mighty Seer; yet ages roll, 

And still will roll while calmly rests his waiting souL 


RECAPITULATION AND CONCLUSION. 


The times are waxing late, the earth is growing old; 
The dreams and visions which the Seer saw 
Are all well-nigh fulfilled, and even now 
Are hastening to their consummation. Long, 

Full long, hath come to pass the scenes foretold. 

The Babylonian and the Persian thrones 
Have wasted ages since. The armored Greek 
And war-bred Roman, and barbarian rude 
Have all, all had their day of power, and now 
Are in the dust. As ages glided on 
They, one by one, appeared each in his place, 

Fulfilled their allotted parts, then silently 

Swift vanished from th/e scene, and sank beneath 

The rolling Stream of Time. 

Messiah’s come, 

Poured forth his precious blood, laid down his life 
A ransom priceless for the sins of men. 

Jerusalem hath drunk her cup of woe, 

Her sons been captive led, and Israel’s race 
Bowed helplessly beneath the beating storm 
That now hath raged for many a weary age 
Upon her helpless sons. 

The Little Horn * 

With look so unpretentious at the first, 

Hath in his place appointed, long ago 
Appeared and grown to size prodigious. 


*The Moslem Power. 



196 


THE LOST DREAM. 


The Fierce King, with his dark, mysterious creed 
And gory sword, hath ravaged Christendom, 

Trampling the liallowled courts of God beneath 
His impious foot; and many a heart hath quailed 
Dismayed, before the Crescent’s awful gleam, 

All this hath come to pass as Heaven foretold. 

The Little Horn *, with look so stout, and mouth 
'So arrogant and blesphemous, hath poured 
Its imprecations forth. The Nameless Beast 
Hath risen from the Pit, and raved and raged 
And slaughtered mercilessly the hapless flock 
Of God. The Man of Sin* hath climbed the throne 
And grasped the sceptre, worn the triple crown, 

And fouled the Temple of the Living God, 

The glorious Holy Mountain, and from thence 
Hurled forth his thunders o’er an awe-struck world; 
Planted his palaces between the seas; 

Set up th|e Horror, aye, that Nameless Woe 
That maketh desolate; defiled, profaned, 

And shamed the Sanctuary of God. Too true— 

Aye, Anti-Christ hath planted both his feet 
In East and West upon the prostrate Church 
Of God. All this, aye, all hath come to pass 
Long Since. 

The times are waxing late, and earth 
Is growing old, and signs, bright golden signs 
Are even now betokening the end— 

The expected end, long-looked, awaited long. 

The Crescent fadeth in the Eastern skies, 

The triple crown, long worn so arrogantly 
By so-called “Holy Father” in the West 
Grows dim, and trembles to its fall; the earth 
And skies give tokens of the nearing end. 

Messiah’s fragrant Name rolls ever onward 
O’er the earth with still increasing fragrance, 
Eastward and Westward, Northward and Southward, 
All around the earth, diffusing sweetness 
And filling hearts forlorn with hope and joy, 


♦The Papacy. 



RECAPITULATION. 


197 


And nations hail the dawning day. Oh, sure, 

The end, the long-looked end is near, at hand. 

The mighty periods measured off upon 

The tortuous track of time, have all well-nigh 

Run out their course. The shadows flee away; 

The Morning breaks, and earth in deep suspense 
Now waits her promised Lord. Soon may the King 
Draw near. Soon may the Royal Conqueror come, 

And wear the crumbling crowns that even now 
Are tottering to their fall. Oh, earth, earth, earth, 
Thou ’rt weary grown—thou’rt waxen old, and Time 
Drags hieavily—his chariot slowly rolls; 

Th’ appointed goal is near—’twill soon be reached. 
Oh, Christ, thy kingdom waiteth now for Thee! 

The Papacy has well-nigh filled up the measure of its 
iniquity, and before another century shall have passed, 
will, in all probability, have descended to its doom. A 
monster of impiety and wickedness; an unfathomable 
11 mystery of iniquity”; the Devil’s deepest and most 
artfully-contrived Masterpiece of cunning and deadly 
defeat to Christ’s scheme of salvation—th)e Papacy is 
necessarily fore-doomed and must inevitably go down 
into the depths of perdition. An event this will be, and 
an accomplishment of prophecy which will be hailed 
with the most rapturous joy and thanksgiving by overy 
devout creature on earth and in heaven. 

The righteousness, holiness, truth and justice of God 
demand its extinction and utter annihilation in 
terrific judgment, and that judgment will certain¬ 
ly come. It has blasphemed God, arrogating his 
ineffable titles to itself: insulted all heaven, both 
saints and angels, by its idolatrous mockeries and 
worship of them; blasphemed and insulted the Virgin 
Mary by its shocking invocations and worship addressed 
to her;* belied the truth, burying it hopelessly under 

♦The Virgin Mary if on earth, would be pained and 
shocked beyond expression to see and hear the idolatrous 
worship paid to her in Papal lands, and would abhor in 



198 


THE LOST DREAM. 


a mass of fable, perversion and corruption; dishonored 
the Lord of Glory, making void his glorious offering on 
the Cross; disgraced Religion by the shameless and scan¬ 
dalous lives of its clergy, its Popes and its Priests anl 
its Monks and its .Nuns, and made it odious in the eyes 
of the world; exalted itself against all that is called 
God, sitting in his holy temple and lording it over the 
souls of men as God; poured out the blood of his in¬ 
nocent and unoffending saints in torrents like water; 
blackened their names and their memories by the* vilest 
and most odious terms and epithets applied to th c m 
and its fall and extinction will be the event of the 
future that will thrill with praise and thanksgiving, 
saints and angels, prophets and apostles, and redeemed 
humanity the world over. And so the Apostle John 
teaches us, when he beheld in gorgeous vision the ac¬ 
complishment of this fact. 

“Rejoice over her, thou Heaven, and ye holy Apos¬ 
tles and Prophets, for God hath avenged you on her. 
And a Mighty Angel took up a stone like a great mill¬ 
stone and east it into the sea saving, ‘Thus with violence 
shall that great city Babylon be thrown down, and 
shall be found no more at all. y And the voice of harp¬ 
ers and musicians, of pipers and trumpeters shall be 
hteard no more at all in thee; and no craftsman of what¬ 
soever craft he be shall be found any more in thee; and 
the sound of a millstone shall be heard no more at all 
in thee; and the light of a candle shall shine no more 
at all in thee; and the voice of the bridegroom and the 
bride shall be heard no more at all in thee; for thy 
merchants were the great men of the earth; for by their 


the very depths of her soul that church that could so 
dishonor her Lord and Savior as well as insult her by such 
mockeries. No creature in heaven would more quickly 
resent the blasphemy or feel more outrageously insulted 
by being addressed and worshipped as “the Queen of 
Heaven,” “the Gate of salvation,” “the Refuge of sinners,” 
than the loving, pure, and gentle Mother of our Lord. 
It’s an insult to her character even to think of applying 
such terms to her. 



RECAPITULATION. 


199 


sorceries were all nations deceived. And in her was 
found the blood of prophets and of saints and of all 
that were slain upon the earth.” (Rev. 18 : 20-24.) 

“Alleluia; ** K -aiion and glory and honor and power 
unto the Lord our God; for true and righteous are his 
judgments; for he hath judged The Great Whore which 
did corrupt the earth with her fornication, and hath 
avenged the blood of his servants at her hand.” (Riejv. 
19: 1-2.) 








NOTES. 


Note A. Strictly speaking, the Papacy as here pointed 
out was long ago detected. Even before the Reformation 
that fact was discovered and pointed out by isolated and 
independent witnesses in different countries and at dif¬ 
ferent periods of history—and even in Italy. But during 
the period of the Reformation Martin Luther and many 
other witnesses to the truth made the discovery and 
boldly proclaimed it. 

It has been very common and popular, however, of late 
years to dispute this fact and to deride the idea of the 
Pope being the Antichrist, some very self-confident per¬ 
sons even going so far as to assert that that idea is now 
universally abandoned and not claimed or believed by any 
one. But all such assertions are simply assertions and 
nothing more, and are due largely to lack of information 
on the matter. They know not whereof they speak 
It is not difficult to explain the surrendering this fact by 
some, of the Papacy being the Anti-Christ. It is due prin¬ 
cipally to the following causes, viz.: 

1. The extreme sensitiveness and sickly sentimentality 
of some persons who know very little, indeed almost noth¬ 
ing, of the history of the Papacy and the Romish Church, 
and their black and bloody crimes, and who are so 
infatuated with their so-called ideas of “Christian Charity,” 
that they almost regard it as a crime to call in question 
the sanctity and purity and veracity of that church and 
her insinuating priesthood and clergy. Hence the thought 
of the Pope actually being the Anti-Christ is simply shock¬ 
ing to them. 

2. The Romanizing element to be found in every Protes¬ 
tant country, who have never been more than half reform¬ 
ed, and who have always leaned to the Church of Rome 
more than to the purer and simpler doctrines of Protest¬ 
antism, capitvated by her imposing pageantry and 
her almost undisguised Paganism. To them the 


202 


THE LOST DREAM. 


fleshpots of Egypt, “the leeks, the onions ana the 
garlic” are more attractive diet than the fresh-falling man¬ 
na from heaven that is furnished in the simpler worship 
and the purer teachings of the Protestant faith. With 
them, the Pope can never be the Anti-Christ, because 
Popery is always more congenial to them than Christianty. 

3. It is a part of that systematic effort very sedulously 
made by Rome and her Priesthood to give her respecta¬ 
bility in lands and countries where she is not well known, 
by covering up and concealing her deformities, and thus 
to deceive the unsuspecting—especially in England and 
America. Hence the hideousness and blackness of her 
character are artfully kept out of view, and the “virtues” 
and “excellencies” of Rome, and her Jesuits, monks, nuns, 
and “sisters,” and the Pope himself are constantly and 
conspicuously paraded before the eye—but the real char¬ 
acter of that church and her clergy carefully concealed. 
But Luther and the Reformers were not mistaken, the 
marks are too clear and the proofs too plain to admit 
of doubt, except to the most prejudiced and blinded mind*, 
The Pope is undoubtedly and beyond all question the 
Anti-Christ foretold by Daniel, Paul and John. 

4. There is still another class of persons whose peculiar 
and unsupported (from Scripture) views about an Anti- 
Christ yet to be revealed in the last period of the world’s 
history preceding the Second Coming of Christ, necessa¬ 
rily lead them to reject the idea of the Papacy being 
the Anti-Christ. For if the Pope be the Anti-Christ fore¬ 
told in Prophesy and is already revealed, their theory of 
an Anti-Christ still to come falls flat to the ground. Con¬ 
sequently with them the Pope cannot be the Anti-Christ, 
and they labor perhaps more perseveringly and earnestly 
to disprove that fact, than any other class of Protestant 
writers. But if Scripture language means anything at all 
there will be no other Anti-Christ than the one who has 
come and been revealed ages ago. And he now reigns 
at Rome. 


Note B. Line of Babylonian Kings from the destruction 
of Nineveh and establishment of Babylonian independence 
under Nabopolassar to the conquest of Babylon by Cyrus. 

(1.) Nabopolassar dies 604 B. C. 

(2.) Nebuchadnezzar his son dies B. C. 561. 

(3.) Evil Merodach his son reigns only 2 years. 

(4.) Neriglissar reigns 4 years—dies B. C. 555. 

(5.) Laborosoarchod, or Labossoracus his son, a mere 
boy, and reigns only a few months. He is murdered by 

(6.) Nabonadius the last king. He marries a daughter of 


NOTES. 


203 


Nebuchadnezzar, and as soon as Belshazzar (his son by 
this marriage) is of sufficient age, associates him on the 
throne. Under Belshazzar Babylon is taken by Cyrus B. 
C. 539, and Nabonadius surrenders himself a prisoner to 
Cyrus B. C. 538. (Rawlinson’s Anc. Hist. p. 49.) 

Note C. The persecutions under the heathen emperors 
Nero, Trajan, Domitian, Diocletian were very severe, con¬ 
tinuing in some instances for several years. 

They were also attended with great suffering, loss ol 
property, and even life itself. During their continuance 
hundreds of thousands of God’s true and faithful servants 
perished, and often under the most excruciating tortures. 

But in comparison with the victims of the Papacy and 
the persecutions of the Church of Rome, i. e., the perse¬ 
cutions inflicted by that Church, the victims of Pagan 
persecution were but as a mere handful. And in compar 
ison with the centuries of persecution through which the 
martyrs of Jesus have passed under the sanguinary reign 
of the Papacy, the duration of Pagan persecution was 
but a brief period. 

In the one instance the sufferings of God’s persecuted and 
slaughtered sheep were inflicted by heathen Emperors 
upon those whom they regarded as reviling and blas¬ 
pheming their gods; in the other instance they were in¬ 
flicted by those who called themselves “Christians,” and 
who posed as Shepherds of Christ’s flock. It is so-called 
“Christian” Rome that has so ruthlessly and so savagely 
slaughtered the unoffending flock of God, with such hor¬ 
rible and such almost inconceivable methods of torture, 
and for so many ages. Rome’s persecuting power con¬ 
tinued for more than 1,000 years, and during that time it 
has been estimated that Fifty Millions of human beings 
have perished by her dungeons, fires, tortures, crusades, 
and “holy wars” stirred up and waged against so-called 
“heretics.” It was this that so astonished and bewildered 
the Apostle John in Patmos when he saw the Woman 
seated upon the scarlet-covered Beast (Rev. 18:3), and 
“drunken with the blood of the saints” (v .6). 

“And when I saw her, I wondered with great admiration.” 
Not that he admired such a foul and loathsome Apostate, 
nor such a horrible career as hers had been, but that 
he was astonished with great astonishment. It was noth¬ 
ing new to him and no novelty in his experience for Christ¬ 
ians to suffer and be cruelly slaughtered under heathen 
Emperors, for he was even then a victim of this heathen 
persecution and enduring exile in Patmos for his dear 
Master’s sake. 


204 


THE LOST DREAM. 


But for a Power calling itself the Church of Christ to so 
savagely persecute and slaughter Christ’s own saints, to 
mangle, torture, butcher, and massacre them until she 
was actually drunken with their blood, and to continue 
this for so many weary centuries—all this was something 
so new and so astonishing to him that when he saw it, 
he was simply amazed and bewildered beyond expression. 

Where Pagan Rome slaughtered her thousands, or even 
tens of thousands, Papal Rome has slaughtered her millions 
and tens of millions. Her garments have been stained with 
their innocent blood. 

Note D. “The Glory.” The word “Tsebi” meaning “beau¬ 
ty,” “splendor,” occurs only four times in the book of Dan¬ 
iel, once in the 8th chapter and three times in the 11th 
chapter. 

Once it is translated in the Authorized Version “pleas¬ 
ant” and three times “glorious” land, and in the-Revised 
Version “glorious land” in all four instances. 

There seems, however, to be a latent prophesy concealed 
most skillfully in the very composition of the word itself, 
unsuspected by the ordinary reader of the Hebrew, but 
when pointed out to him very clearly discernible. For 
the benefit of those who are unacquainted with the Hebrew 
it may be stated that there is in that language a word 
“tsaba,” which means “war,” “warfare,” “army,” “host,” 
etc., another word “bamoth,” which has as one of its 
meanings “sepulchre,” “tomb,” sepulchral mound.” 

It has been suggested by some scholars that perhaps 
this is the word used in Isaiah 53:9, and instead of being 
translated there as it is in the English version “in his 
death,” it should be translated “his tomb.” The verse 
would then read “his grave was appointed with the wicked, 
but with the rich man was his tomb.” 

As is well known there is also another very common 
word “Jehovah” occurring quite frequently ail through 
the Old Testament Scriptures. 

These three words “tsaba,” “bamoth,” “Jehovah,” thus 
arranged and translated mean “the war of the tomb of 
Jehovah.” Now taking the initial letter of each of these 
three words as they thus stand, and you have the word 
“tsebi” itself. 

“The land of Tsebi” (“glorious land”) would then simply 
be the “the land of the war for the tomb of Jehovah,” 
or “the land in which was waged the war for the tomb 
of Jehovah,” a most singular yet at the same time clear 
and unmistakable prediction of the War for the Holy Sepul- 


NOTES. 


205 


chre, or in other words the Crusades, a series of wars 
lasting for nearly 200 years, waged principally in Pales¬ 
tine and for the recovery and possession of the Holy Se¬ 
pulchre. 

This is certainly a remarkable fact, not only that the Cru¬ 
sades should be so distinctly foretold in Daniel’s prophesy, 
but the very object for which these wars of the Cru¬ 
sades would be waged, the recovery and possession of 
the Holy Sepulchre by the nations of Europe. 

And also that in the composition of a single word (“the 
glory”) the whole subject should be so comprehensively 
and yet so skillfully concealed. 

Now, of course, there are some other combinations 
of that word that may easily be made—as for example “the 
narrow tomb of Jehovah” or “the rock tomb of Jehovah,” 
all of them bringing out some prominent feature of that 
greatly-honored resting place where the Lord of Glory 
slept from his burial to his resurrection—but none of 
them bringing out so conspicuously the prophesy of that 
tremendous conflict that was to be waged by the mightiest 
nations of Europe and for so long a time around that 
Holy Sepulchre, as does the combination here suggested. 

We have no hesitation, therefore, in accepting the conclu¬ 
sion that in the very composition of the word itself 
(“tsebi”) we have a latent prophesy of the Holy Sepul¬ 
chre and the long continued and sanguinary wars that one 
day were to be waged by the armies of Christendom for its 
recovery and possession. 

Another consideration tending to confirm this conclusion 
is that the word “tsaba,” meaning “host” or “army,” comes 
so near being the very word “tsebi” itself that it would 
naturally suggest itself first to the mind as a most suitable 
word out of which to make the combination instead of 
others that might be suggested. However, as remarked 
before, two other combinations may be “Tsur Bamoth 
Yehovah,” the Rock Tomb of Jehovah —or “Tsar Bamoth 
Yehovah” the Narrow Tomb of Jehovah, both of which 
unmistakably point out the Holy Sepulchre, for whose pos¬ 
session such gigantic wars were waged by the nations of 
Christendom, and for so long a time. The land of the 
“Tsebi,” would then simply mean “the Land of the Holy 
Sepulchre.” 

Note E. .Translation of Daniel 11: 31-45. 

For the benefit of the reader who may not be familiar 
with the Hebrew, or who may not have access to the 
original text, we present the following translation of the 
passage beginning with the 31st verse of the 11th chapter 


206 


THE LOST DREAM. 


and continuing to the end of the chapter, by far the most 
important portion of the chapter: 

V. 31. “And Arms” shall stand up on his own part, and 
they shall profane the sanctuary the place of refuge, and 
they shall pervert the Perpetual Burnt Offering, and they 
shall set up the Abomination that maketh desolate. 

V. 32. And the transgressors of the covenant shall he 
seduce with flatteries; yet the people who do know their 
God shall be strong and do exploits. 

V. 33. And the understanding ones of the people shall 
instruct many; yet shall they fall by the sword, and by 
flame and by captivity and by spoil many days. 

V. 34. Nevertheless when they fall they shall be strength¬ 
ened with a little help, and there shall cleave to them many 
with flatteries. 

V. 35. And (even) of the understanding ones shall 
(some) fall, to try them and purify them and make them 
white even to the time of the end, because it is for an 
appointed period. 

V. 36. And according to his own will shall the King do, 
and exalt himself, and magnify himself over every God; 
even against the God of gods shall he speak marvelous 
things, and shall prosper until the accomplishment of the 
indignation, because that which is determined shall be done. 

V. 37. And to the God of his fathers shall he not give 
heed, nor to the desire of women, nor to any god shall he 
give heed, because over all will he magnify himself. 

V. 38. And for a god, will he honor Mauzzim in his office; 
and for a god, one whom his fathers knew not, will he 
honor with gold and with silver and with precious stones, 
and with desirable things. 

V. 39. And he shall make for strongholds Mauzzim (i. e. 
these Mauzzim, etc., shall be his strongholds) together 
with the strange god whom he shall acknowledge (and) 
greatly honor: and he shall cause them to rule over many, 
and he shall divide out the land for price. 

V. 40. And at the time of the end shall the King of the 
South push at him, and the King of the North shall 
bristle up against him with chariot, and with horses and 
with many ships, and shall enter into the lands, and he 
shall overflow and pass over. 

V. 41. And he shall enter into the land of the Glory, 
and many shall fall; yet these shall escape from his hand, 
Edom and Moab, and the chief (i. e. the princes or princi¬ 
pal ones) of the sons of Ammon. 

V. 42. And he shall stretch forth his hand over the coun¬ 
tries, and the land of Egypt shall not escape. 

V. 43. And he shall have power over the treasures of gold 
and silver, and over all the desirable things of Egypt: 


NOTES. 


207 


and the Lubim and the Cushim (or burners i. e. men given 
to burning and hard merciless ones) shall be at his steps 
(i. e. his servants and ready to do his bidding.) 

V. 44. Yet tidings shall trouble him from the East and 
from the North, and he shall go forth in great (heat 
of anger) to destroy and utterly make away (with anath¬ 
ema) many. 

V. 45. And he shall plant the tabernacle of his palaces 
between the seas in the Glorious Holy Mountain; yet 
shall he come to his end and none shall help him. 

Note F. The most pretentious and extravagant claims 
have been put forth by the Papacy all along during its 
history, constantly reaching out wider and wider, and be¬ 
coming more and more arrogant and blasphemous, until 
the highest point was reached that it would seem that a 
human being, could reach in the famous Bull of Boniface 
VHIth (“Unam Sanctam”), in the 14th century. Before 
him Nicholas 1st (9th century), Gregory Vllth (11th cen¬ 
tury), Innocent Illrd (13th century), and after him Inno¬ 
cent VIIIth (14th century) and various other Popes had 
put forth and asserted the most extravagant claims about 
their spiritual and temporal power, and the almost univer¬ 
sal extent of their lordly jurisdiction, but in his Bull 
“Unam Sanctam,” this pompous and self-inflated “Son 
of Perdition” Boniface VHIth surpassed them all. He act¬ 
ually went so far as to claim that “not only was all power 
Imaginable his, but all power existing was derived from 
him," (“Schaff’s Hersog Cyclopedia Vol. 3rd, p. 1737). 
If that does not include heaven, earth, and hell, and put the 
Pope in the place of God, as Paul describes the Man of 
Sin as doing (2d Thess. 2d Chap.), then surely words have 
no meaning. Paul’s description of this arrogant Power is 
“who opposeth and exalteth himself above all that is called 
God or that is worshipped.” Daniel’s description of the 
same arrogant Power is, “a mouth that speaketh great 
things." (ch. 7:18.) And also “he shall exalt himself, 
and magnify himself above every God, and shall speak 
marvelous things against the God of gods.” (11:36.) Truly 
it was a mouth that spake great things when it made such 
pretentious boasts as these, and it is no wonder that after 
assertions such as these proclaimed so loftily, and persisted 
in so haughtily and so long, that he is so often addressed 
and spoken of by his duped and deluded followers as 
“our Lord God the Pope," or that he is “adored” as God 
by the Cardinals in conclave immediately after his election 
by them to the Papal Chair. 

Now, by that peculiar dogma of Papal Infallibility, not 
only claimed and asserted by the Popes themselves, but 


208 


THE LOST DREAM. 


also asserted and proclaimed of them by the Vatican Coun¬ 
cil in 1870, according to which every Pope when speaking 
officially on any doctrine or duty, or when pronouncing an 
official decision on any subject whatever, speaks by Divine 
inspiration and is therefore infallible in that utterance—ac¬ 
cording to that dogma whatever one Pope utters officially 
makes that utterance the utterance and language of all. 
What Boniface therefore claimed and asserted as to “all 
power existing being derived from him,” being an inspired 
and infallible utterance, can not be receded from or re¬ 
nounced, and is therefore the language and claim of every 
Pope. Whatever one says, they all say. 

It is therefore the undisputed claim of the Papacy. 

From these lofty and extravagant pretentions the Papacy 
has never receded, and never can recede, as long as that 
dogma of Papal Infallibility remains. 

Consequently “the mouth that speaketh great things” and 
blasphemous things belongs to the Papacy, not as individ¬ 
uals but as a continuous Body of Ecclesiastical Rulers 
holding the same dominion and exercising the same author¬ 
ity over mankind—and to the Papacy alone. 

It is the “Horn” that is the rightful possessor of this ar¬ 
rogant, big-speaking Mouth. 

Note G. “The Abomination of Desolation.” 

The reader of the explanation as given in the preceding 
pages, may think that the interpretation of this expression 
may be determined and settled by the use our Savior 
makes of it, and that it must therefore refer and can 
only refer to something that took place at the destruction 
of Jerusalem. Of course his statement is final and admits 
of no dispute whatever. Our Savior in speaking of the 
“Abomination of Desolation” does refer to the taking and 
fall of Jerusalem and something that took place there, 
quoting it as something foretold by “Daniel the Prophet.” 

But Daniel speaks of more than one Abomination of 
Desolation, and in two entirely separate and distinct proph¬ 
ecies. The one to which our Savior undoubtedly alluded 
is the one found in the 9th chapter of his prophesy, while 
another one is found in the 11th and 12th chapters of his 
prophesy, and unquestionably foretells an entirely dif¬ 
ferent thing, and as we believe (for the reasons given), 
the Romish Mass and the saint and angel worship of the 
Apostate Papacy. 

There has never in all history been set up and established 
and by religious authority, a more odious or soul desolat¬ 
ing abomination or one more annihilating to all human 
hopes than that. 


NOTES. 


209 


That our Savior’s prediction had reference to the “Abom¬ 
ination” foretold in Daniel’s 9th chapter is very plain from 
the fact that in that great prophesy of his in which he 
alludes to some of Daniel’s predictions, he quotes from 
him no less than five times, and all from the same chapter, 
that chapter which foretells his own violent death, the 
destruction of Jerusalem, the desolation of the Sanctuary, 
and the calamitous overthrow of the Jewish nation. 

The “Abomination of Desolation” which he (Christ) fore¬ 
told as standing where it ought not, was to be seen when 
Jerusalem was “compassed with armies,” and was to be 
a sign to his disciples that her desolation was nigh, and 
a warning to them not to remain in that doomed city and 
be involved in her overthrow. It was fulfilled and accom¬ 
plished in the approach of the Roman armies for the cap¬ 
ture and desolation of that city. But the “Abomination of 
Desolation” of Daniel’s 11th chapter was an entirely dif¬ 
ferent thing, to be “set up” ages afterward. And to this 
“Abomination of Desolation” the Savior made no allusion 
in his famous prophecy. 

NOTE H. 

The descriptive term “Tamidh" occurring several times 
in this chapter and translated in the Authorized Version 
“the daily sacrifice,” occurs also several times in the 
28th chapter of the Book of Numbers, but in connection 
with another word “Olah” “whole burnt offering.” It is 
there translated “continual burnt offering.” It there refers 
to the two lambs that were to be offered continually, one 
in the morning and the other in the evening, in addition 
to the other appointed sacrifices. 

In this service was shadowed forth the great fact of the 
need of a daily atonement for sin, and of that atonement 
as provided in Christ. His blood would be continually 
needed, and it would make a continual as well as perpetual 
atonement for sin. 

And being offered every morning and evening it was 
called the “evening-morning sacrifice,” i. e. “the daily 
sacrifice.” (In Hebrew usage the day began with the even¬ 
ing and ended with the morning, as the reader can see 
by referring to the first chapter of Genesis.) 

The morning and the evening constituted the entire day. 
It required two lambs each day to carry out this service 
because neither lamb could die twice. But Christ com¬ 
pleted both offerings in his one great offering on the cross. 
And hence we see Him nailed to the cross at 9 o’clock in 
the morning (the hour for the morning sacrifice), and at 
3 o’clock in the afternoon (the hour for the evening sacri¬ 
fice) surrendering up his spirit to God with the cry “it 
is finished.” Thus and then was explained the meaning 


210 


THE LOST DREAM. 


of the “Daily Sacrifice” as God intended it—of complete 
and perpetual efficacy and never to be repeated, hence the 
official declaration by the Great High Priest as well as 
Victim himself, “it is finished.” Consequently in this vision 
of Daniel recorded in his 8th chapter, when the vision is 
explicitly declared to be “the vision concerning the Daily 
Sacrifice,” we are clearly to understand it as a vision con¬ 
cerning the one continual offering of Christ, and the manner 
in which it was to be vitiated and made void by the 
Desolating Scourge here predicted. It was not the remov¬ 
al or suppression of some burnt offering on earthly altar, 
but the making void and nugatory the great offering of 
Calvary. 

When the Prophecy itself so plainly and so clearly asserts 
this fact, that the vision is concerning the “Daily Sacri¬ 
fice,” and Christ himself by suffering and dying at those 
very hours of offering the daily lambs, the evening and the 
morning—shows what the daily sacrifice really was —it 
does not seem that there ought to be any doubt as to what 
continual burnt offering was meant. 

Hence throughout this prophecy, and also in the subse¬ 
quent one in chapters 11 and 12, where the removal of the 
“Daily Sacrifice” is again foretold, by a different Power 
and in a different manner, we have no hesitation in un¬ 
derstanding the real reference as being to the One Great 
offering of our Savior presented on the Cross and once 
for all. It can be none other. 

NOTE I. 

Among the Popes who have exhibited a passion for 
building, enlarging or beautifying some of these “palaces” 
or houses for the residences, councils or worship of the 
Papacy, may be mentioned Boniface IX, Martin V, Eu- 
genius IV, Nicholas III, Nicholas V, Pius II, Julius II, 
Sixtus V, Clement VIII. 

NOTE J. 

The Worship of the Virgin Fostered by the Papacy. 

All along the centuries the worship of the Virgin has 
been fostered and encouraged by the Papacy. Whenever 
the opportunity has been offered, or occasion has permitted, 
the Popes have openly and most blasphemously estab¬ 
lished it both by precept as well as example, and through 
their zealous efforts the Deification of the Virgin has been 
complete. 

Nor has this encouraged and commanded worship been 
confined to the distant past nor the ignorance and supersti¬ 
tion of the dark ages. Even in our own day, and amid 
the unclouded blaze and splendor of the 19th and 20th 
centuries has this same work of Deification been going on. 


NOTES. 


211 


Listen to some of the utterances on this subject of 
Pope Leo XIII who died as late as 1903. We quote from 
Robertson’s “Roman Catholic Church in Italy” pp. 237-239. 

“It is a sad thing to have to say that no Pope has done 
more to advance Mariolatry in the Roman Catholic Church 
than the present one, Leo XIII. Because of this he is 
called the 'Pope of the Rosary,’ and amongst his thousand 
and one utterances in praise of Mary, and to inculcate 
her worship, is the following, in which he gives his own 
experience; which he issued as an Encycolical in 1893, 
with the title ‘The Rosary of Mary.’ I quote it mainly from 
a translation in the Anglican Church Magazine: ‘As often 
as occasion permits me to rekindle and augment the love 
and devotion of Christian people towards the great Mother 
of God, I am penetrated with a wondrous pleasure and 
joy in dealing with a subject which is not only most ex¬ 
cellent in itself, and blessed to us in many ways, but 
is also in tenderest accord with my inmost feelings. For, 
indeed, the holy affection for Mary that I imbibed almost 
with my mother’s milk has vigorously increased with grow¬ 
ing years, and has become more deeply rooted in my mind. 

“ ‘The many and remarkable proofs of her kindness and 
goodwill towards me, which I recall with deepest thank¬ 
fulness, and not without tears, kindle and inflame more and 
more strongly my responsive affection. For in the many 
varied and terrible trials that have befallen me, I have 
always looked up to her with eager and imploring eyes, 
and my hopes and fears, my joys and sorrows, have been 
deposited in her bosom; and it has been my constant 
care to entreat her to show me a mother’s kindness, and 
to be always at my side. When, then, in the secret counsel 
of the providence of God, I was raised to the chair of the 
blessed Peter, to rule his Church.I strove in pray¬ 

er for the aid of Divine assistance, trusting in the maternal 
love of the Most Blessed Virgin. And this my hope, 
throughout all my life, has never failed to help and con¬ 
sole me in every crisis. Hence, under her auspices, and 
with her meditation, I am encouraged to hope for still 
greater blessings, tending to the salvation of the Christian 
world and to the glory of the Church. It is therefore 
right and opportune that we should set apart carefully the 
month of October to the celebration of our Lady and august 
Queen of the Rosary. For when we betake ourselves in 
prayer to Mary, we betake ourselves to the Mother of Mer¬ 
cy, well disposed toward us, that, whatever trials we may 
be afflicted with—and more especially in our striving 
after everlasting life—she may be always at hand, and 
may lavish on us the treasures of that grace, which, from 



212 


THE LOST DREAM. 


the beginning was given to her in full plenty from God, 

that she might be a Mother worthy of Him. Let us 

therefore not approach Mary timidly, or carelessly, but 
pleading those maternal ties wherewith she is most closely 
united with us through Jesus; let us piously invoke her 
ready help, in that method of prayer which she herself has 
taught us, and accepts. Then we may rest securely and 
with joy under the protection of the best Mother.I de¬ 

sire to conclude this present exhortation, as I began it, 
by again, and with greater insistence, testifying the feel¬ 
ings which I cherish toward the great Parent of God, 
mindful of her kindness, and full of the most joyful hope. 
My hope* in Mary, my mighty and kind Mother, grows 
wider day by day, and ever beams upon me more brightly; 
and I refer to her intercession the very many and great 
blessings which I have received from God.” ' 

Also on page 240: 

“And, as is well known, the very Lord’s Prayer has been 
changed to ‘Our Mary, who art in Heaven, hallowed be thy 
name,” etc.; the Te Deum has been altered thus: 

“We praise thee, Maker of God; 

We acknowledge thee, Mary the Virgin, 

All the earth doth worship thee, 

Spouse of the Eternal Father, 

To thee, all angels and archangels, 

Thrones and principalities, faithfully do service, 

To thee the whole angelic creation 

With incessant voice proclaim holy, holy, holy Mary.” 

*See Note V, where this “hope” was exercised even in 
death, and this Pope turned unhesitatingly and confid¬ 
ingly to her for his salvation. 

NOTE K 

“The Glorious Mountain.” That this is not some earthly 
or material Mountain either in Palestine, Asia Minor, or 
any where else, is evident from the frequent application 
of that term in Scripture or similar ones to God’s visible 
Church. That is his “holy Mountain,” and nothing else 
on earth is. The reader of Scripture will easily recall num¬ 
erous such expressions as “Mount of his holiness,” “Mount¬ 
ain of the Lord’s House,” “this Mountain,” etc., all of 
which refer to God’s visible church upon earth, and of 
which the Scriptures are full. 

It is called the “glorious” holy Mountain not only be¬ 
cause it is glorious, but because also it is built upon “the 
Glory,” the doctrines and teachings of the Cross, all of 
which were conspicuously proclaimed in Calvary and Gol¬ 
gotha. The Cross and the rock-hewn Sepulchre where 
Jehovah slept, and from which came forth the salvation 




NOTES. 


213 


of his people, will ever be their “glory” and their boast, 
and on this rock the church is built. 

This “Glorious Holy Mountain” the Papacy has seized, 
enthroned itself there, and from that exalted seat has lord¬ 
ed it over the nations with imperious sway. And while 
usurping dominion over God’s Church, it has “planted its 
palaces between the seas,” founded and established its 
local and visible home, as any one can see who examines 
the geographical location of Italy and Rome. Those gor¬ 
geous, colossal, and magnificent temples asociated with the 
worship, home and throne of the Papacy, are the “palaces” 
and are principally in Rome. It is there that the Papacy 
has seated itself, and from thence has thundered forth its 
decrees, and gone forth to utterly destroy and make away 
with many. But it is not some material or earthly mountain 
which it has seized and taken possession of and on which 
it seated itself, but the visible church of God. Hence the 
Papacy so perpetually and so persistently claims to be 
Head of the Universal Church, and to exercise a lawful 
authority over it, and in so doing shows how it has seated 
itself on the “Glorious Holy Mountain” and “planted the 
tabernacles of his palaces” there. 

NOTE L 

The Worship of the Virgin. (Additional). The real wor¬ 
ship is offered to the Virgin, and from devout and sincere 
hearts, may be seen anywhere in Roman Catholic coun¬ 
tries. There is no God known that receives more devout 
and unfeigned homage than does she. And it is not in 
the dark ages either, nor in profoundly ignorant Romish 
lands, but in the 19th century all through, and in the be¬ 
ginning of the 20th century, in England and America 
and everywhere that Rome has votaries. All Roman 
Catholic books of Devotion abound in the most extrava¬ 
gant praise of Mary, and in almost numberless prayers and 
petitions addressed to her, and differing in no way from 
similar prayers addressed to God, except that in many in¬ 
stances they are stronger and evidently more heartfelt 
when addressed to the Virgin than when addressed to 
God or to Christ. 

Few Popes have done more to deepen and strengthen 
that idolatrous worship of Mary than the last Pope Leo 
XIII, who died only in 1903. Almost his last published 
statement, and flashed by wire all over the world, was 
to the effect that he died trusting to the intercession of 
the Carmelite Madonna, to whose worship he had been 
devoted all his life. Alphonso Liguori’s book* is full to 


*“The Glories of Mary.” 



214 


THE LOST DREAM. 


overflowing with these extravagant descriptions of her 
worth, merits, power to save, and her exalted place as a 
Refuge for lost and dying sinners. 

But that the reader may have some idea of the extent 
to which this idolatry is carried in the church of Rome, 
and how heartfelt and sincere it is, I will quote from a 
book called the ‘Psalter of Mary,” and composed by one 
Bonaventura of the 13th century, a General of the Fran¬ 
ciscan Order, and a greatly honored and respected “Doc¬ 
tor” of the Romish church. His book has been highly 
endorsed and approved by Popes, Bishops, and the most 
eminent of their clergy. He is known among them as 
“the Seraphic Doctor,” and very largely on account of this 
Book. The book has been and still is extensively used in 
their church. It consists of the Psalter or Psalms of David, 
but the first verse of nearly every Psalm so changed as to 
put Mary’s name in place of God's and to convert the Psalm 
into an ascription of praise or of prayer to her. 

The following extracts will give a fair idea of the horribly 
sacrilegious and blasphemous perversion of this portion of 
God’s own word, by this most “Seraphic Doctor” of the 
Roman Catholic Church: 

Ps. 1:1. “Blessed is the man who loves thy name, O 
Virgin Mary, thy grace shall comfort his soul.” 

Ps. 5:1. “Give ear to my words, O Lady! and turn not 
away from me the beauty of thy countenance.” 

Ps. 7:1. “O my Lady, in thee have I hoped, free me from 
mine enemies.” 

Ps. 9:1. “I will praise thee, O Lady, with my whole 
heart, I will tell forth to the people thy praise and thy 
glory.” 

Ps. 16:1. “Preserve me, O Lady, because I hoped in thee.” 

Ps. 18:1. “I love thee, O Lady of heaven and earth, and 
I call upon thy name amongst the people.” 

Ps. 19:1. “The heavens declare the glory of the Virgin 
Mary, and the fragrance of thy ointments is dispersed 
among the people.” 

Ps. 28:1. “To thee will I cry, O Lady, and do thou hear 
me.” 

Ps. 32:1. “Blessed are the hearts of those that love thee, 
O Virgin Mary, their sins by thee shall be mercifully 
blotted out.” 

Ps. 46:1. “O Lady! thou art our refuge in all our troub¬ 
les.” 

Ps. 47:1. “Thou are great, O Lady, and greatly to be 
praised.” 


NOTES. 


215 


Ps. 55:1. “Give ear to my prayer, O Lady, and despise 
not my supplication.” 

Ps. 57:1. “Be merciful unto me, O Lady; be merciful 
unto me, because my soul is prepared to do thy will.” 

Ps. 66:1. “Make a joyful noise unto our Lady all the 
earth.” 

Ps. 68:1. “Arise, Mary, and let thine enemies be scat¬ 
tered.” 

Ps. 95:1. “O come let us sing unto our Lady, let us 
repoice in the Virgin our Savior. Let us come before her 
presence with thanksgiving, and make a joyful noise unto 
her with Psalms. O come let us worship, and fall down 
before her.” 

Ps. 102:1. “Hear my prayer, O Mary, and let my cry 
come unto thee.” 

Ps. 110:1. “The Lord said to our Lady, Sit, my Mother, 
at my right hand.” 

Ps. 121:1. “I will lift up mine eyes to thee Mother of 
Christ, from whom cometh comfort to all flesh.” 

Ps. 130:1. “Out of the depths have I cried to thee, O 
Lady. O Lady hear my voice.” 

Ps. 155:1. “I will extol thee, O Mother of the Son of 
God, and I will sing thy praises from day to day.” 

And thus it goes throughout the Psalter. Mary is ex¬ 
alted to God’s place, and the worship and praise that is 
due to him alone, is freely given to her. “A God whom his 
fathers knew not,” etc. 

NOTE M 

The Worship of many of the Popes has been hypo¬ 
critical and insincere. It was not God that they were 
worshipping, but exalting themselves, and conforming to 
these outward forms of worship merely for effect and to 
deceive the outside world. 

The lives of many of them have been notoriously scan¬ 
dalous and infamous, abounding in adultery, incest, mur¬ 
der, and many other crimes almost as wicked and vile. 
Indeed so notoriously wicked have been their lives that 
it has passed into a proverb. “John Francis Pico, nephew 
of Pico of Mirandola, speaks of one Pope who did not be¬ 
lieve in God; of another, who having acknowledged to 
a friend his disbelief in the immortality of the soul, ap¬ 
peared to him one night after death and said, ‘alas the 
eternal fire that is now consuming me, makes me feel 
but too sensibly the immortality of that soul which I had 
thought would die with the body.” (Daubigne, Vol. 1, p. 
107.) Leo’s remark to his secretary Bembo is also well 
known, “every age knows how useful this fable of Jesus 


216 


THE LOST DREAM. 


Christ has been to us and ours.” Says another one, who 
had visited Rome and was familiar with the beliefs and 
practices of the Papacy at that time at Rome, “There are 
three things in which Rome does not believe; the immor¬ 
tality of the soul, the resurrection of the dead, and hell. 
There are three things in which Rome traffics; the grace 
of Christ, ecclesiastical dignities, and women.” (Daubigne 
Vol. 1, p. 133.) 

Some Popes have sold their souls to the Devil in order 
to obtain the Papacy. Others, in gambling with dice, have 
invoked the Devil’s aid and others still, practiced magic 
and sorcery. (Willett, Vol. 2,p. 358, etc.) False and decept¬ 
ive, hypocritical and insincere has been their so-called wor¬ 
ship paid to Almighty God or to our Lord Jesus Christ. 

NOTE N 

Travellers in almost all Roman Catholic countries have 
been everywhere impressed with the extreme ignorance, 
poverty, beggary, wretchedness, and misery almost uni¬ 
versally prevailing among the masses of the people, and 
the great wealth, opulence, and high living of the jolly, 
sleek, and well-fed clergy—as well as the pomp, splendor, 
and striking magnificence of the churches, cathedrals and 
places of worship, and the vast amount of gold and silver 
that are to be seen there. It simply beggars description. 
The amount appears almost fabulous. While this is visi¬ 
ble everywhere in all lands where Rome holds sway ,it 
is especially so in Italy and in Rome the abode and home 
of the Papacy. There it is most marked and conspicuous. 
The masses of the people drag out a miserable existence 
in extreme poverty and want in a constant condition of 
beggary and wretchedness, while on the other hand the 
priests are fat and well-fed, roll in luxurious ease and 
enjoyment, and the cathedrals, chapels, and shrines of the 
Virgin and saints are everywhere adorned and loaded 
down with the costliest offerings of gold and silver and 
gems and precious stones, and riches beyond all calculation. 
These two extremes everywhere visible in Romish lands 
have been the surprise and astonishment of nearly all 
travelers visiting them. It is one of the necessary and in¬ 
evitable consequences of Papal rule. Wherever the Pope 
holds sway and his religion is the accepted and reigning 
religion of the country, these things are certain to be 
seen. Great wealth, ease, indulgence, riotous and scandal¬ 
ous living of the clergy amid their palatial homes and 
places of residence, and poverty, oppression, and ruin of 
the people are Rome’s unvarying and conspicuous sign¬ 
boards that she everywhere sets up wherever she goes. 


NOTES. 


217 


She blazes her religion, and paints her sign where all can 
see and read for themselves—in the sleek, rubicund, well- 
fed appearance of the pampered, jolly, wine-bibbing priest, 
and the haggard face, and ragged poverty of the deluded 
dupes who adore “Holy Mother Church/’ and bow as sup¬ 
pliant slaves before the awful nod and beck of their tyr¬ 
annical lords and masters. It is in Romish lands, and 
Romish lands alone where this frightful contrast of ex¬ 
treme wealth and affluence and extreme poverty and want 
as the prevailing condition of the people, may be most 
conspicuously seen. 

Note O. “The Time of the End." 

“At the time of the end,” etc.—not, at the very close 
or termination of these prophecies, but during that pe¬ 
riod which would witness the beginning of their consum¬ 
mation, for the consummation itself would not be reached 
for very many years. 

The whole prophecy covered such an amazingly long 
period of time, that each part of it as it slowly fulfilled 
would require a great many years. So that part of it 
which embraced the winding up or “end” of the Papacy, 
and called “the time of the end,” would necessarily ex¬ 
tend over a long period of time, and would include the 
beginning of its end as well as complete and final end. 
And after its end the prophecy would still extend far 
beyond into the future, before its final accomplishment, as 
is evident from the next chapter. (12:7, 11, 12.) 

In an ordinary prophecy requiring but a brief period for 
its fulfillment “the time of the end” would probably be 
but in a few years or possibly months. But in a prophecy 
like this, extending so far down from Daniel’s day into 
the distant future, “the time of the end” would necessa¬ 
rily include a very long period. A colossal system like 
that of the Papacy requiring centuries for its growth and 
development, cannot die or disappear in a day or even 
in a few years. Even in Paul’s day “the mystery of 
iniquity was beginning to work” (2 Thess. 2:7.) It re¬ 
quired, however, nearly 1200 years before that monster 
system the Papacy was fully matured and perfected. 

Hence centuries would also be necessary for its final 
extinction as well as for its stupendous growth. And 
during this period of the ‘End,” the period in which was 
to begin the fall of the Papacy, “the King of the South” 
was to “push” at “the King of the North.” 

At the beginning of the prophecy, the King of the South 
was the ruling Power over Egypt, which lay to the South 
of Palestine, and the King of the North the ruling Power 


218 


THE LOST DREAM. 


over Syria, which lay to the north of Palestine. But now, 
that is, towards the conclusion of the period contemplated 
in the prophecy, the sceptre of dominion in both in¬ 
stances has long since changed hands and passed to 
other Ruling Powers which were neither known nor in 
existence when Alexander’s dominions were partitioned 
out among his successors. Two other Religions have 
sprung into being the Mohammedan and the Papacy and 
now lord it over the territories once ruled by Alexander’s 
successors. Hence the King of the South is now the 
Moslem or Mohammedan Power under the Saracens, and 
the King of the North the Roman or Papal Power, as it 
was Rome that succeeded the original King of the North. 
According, therefore, to the Prophecy the Moslem or Mo¬ 
hammedan Power was to “push” at the Papacy, threaten 
the Papal Dominions with invasion and conquest,* both 
by sea and by land, and the Papacy be stirred up with rage 
and go against him in furious indignation. Accordingly, 
at the appointed time as the ponderous wheels of Prov¬ 
idence roll slowly around, we find the followers of Moham¬ 
med invading the Papal Dominions with large armies and 
making formidable demonstrations even against Rome it¬ 
self. 

Pilgrims to the Holy Land are insulted and mistreated, 
and at the very Sepulchre and in the very city where the 
Religion of Jesus had its birth. Urban II. proclaimed the 
Crusades, aroused the whole of Papal Europe, summoned 
the nations to the rescue of the Holy Sepulchre, raised im¬ 
mense armies and poured them like overflowing inunda¬ 
tions into the lands of the Saracen. It was like a “whirl¬ 
wind” that Europe was stirred by his piteous appeals, as 
well as like a “whirlwind” that he went forth with his 
“chariots and horsemen and many ships,” which were nec¬ 
essary for the transport of some of his vast armies to the 
Holy Land, as it was both by sea and land that he went 
forth in such fury. But he made no permanent conquests. 
His armies rolled like an inundating flood over the coun¬ 
tries through which they passed, and hundreds of thous¬ 
ands of them perished as they went, strewing their line 
of march with almost countless dead. But it was 
nothing more than a passing inundation, attended 
with frightful loss of life, but no permanent conquest. 

He entered “the glorious land” or land of the Glory, 
the Holy Land, the Land of the glorious Cross and of the 


*The figure is suggested by the manner in which cattle 
use their horns in attacking or fighting one another, and is 
a very forcible one. 



NOTES. 


219 


Holy Sepulchre of Him who once died upon that Cross, 
and “many were overthrown.” But with all these vast 
hosts summoned to the rescue of the Tomb of the Lord 
of Glory and the frightful loss of life accompanying his ef¬ 
forts, and though he actually entered “the glorious land” 
he could not hold it. It was an overwhelming inundation 
and nothing more. And Edom, Moab, and the children of 
Ammon who were to “escape from his hand” were merely 
those tribes that possessed and held the Holy Land, and 
whom he never conquered or brought under his dominion. 
They “escaped out of his hand.” Not so with Italy. “He 
stretched forth his hand over the countries,” (v. 42.) he 
claimed and extended his jurisdiction over many of the 
countries of Europe, but all did not readily yield to his 
arrogant claims. Some of them resisted, or afterwards 
renounced and broke away from his power. But Italy 
with all her treasures, her silver and her gold, her human 
bodies and her souls was fearfully enslaved and brought 
helplessly under his dominion, and has been prostrate be¬ 
neath his feet almost ever since, the shackled victim of 
rapacious Popes and Priests. 

Even France and Austria, so long and so slavishly the 
dupes of the Papacy, and other once intolerant Romish 
countries, have again and again resisted the arrogant 
claims of the Papacy—but Italy never, until in recent 
times. Papal Rome has held her completely and helpless¬ 
ly under her iron “hand.” 

For this mystical sense of “Egypt” as denoting Italy see 
Rev. 11:8. 

The Apostle John had probably this very prophesy of 
Daniel in view when he thus described Egypt as being 
the place “where our Lord was crucified,” and meaning 
thereby Rome or Italy of which Rome is the seat and 
capital, and in a wider sense of course the entire Papal 
Dominion.* Paul also seems to have had this prophesy 
in his mind when he described the coming and revelation 
of the Man of Sin, and it is not impossible—indeed it is 
almost absolutely certain that John likewise had it in his 
mind when he wrote of Egypt being “where our Lord was 
crucified.” And likewise Daniel uses the term “land 
of Egypt” in the same mystical sense, and also “the pre¬ 
cious things of Egypt.” 


*It is very probable that in its widest mystical sense this 
term “Egypt” includes not merely Italy, but also the entire 
spiritual dominion of the Papacy wherever Its claims 
have been acknowledged. Everywhere that the Church 
of Rome is established, there is this “Egypt.” 



220 


THE LOST DREAM. 


These predictions of the 40th to the 44th verses inclu¬ 
sive are a clear and very remarkable foretelling the his¬ 
tory of the Papacy during the Middle Ages; the rise, prog¬ 
ress, object, and failure of the Crusades with the transient 
but disastrous effects following <he stretching forth of his 
hand over the countries, i. e. the slow and gradual but 
relentless grip of authority and power that he laid upon 
them; with his terrible anathemas and denunciations 
against heretics, princes, people, nations, communities, 
and everything that ever opposed those arrogant claims; 
the rise, growth, and awful power of these hardhearted and 
pitiless organizatio is that moved at his command, and 
which have been among the strongest and most devoted 
supporters of his power and authority, viz., the Dominicans, 
Franciscans, and Jesuits—cruel, pitiless and devilish in 
their ferocity, and defending on slaughtering and burning 
as their chief and aimost only weapon for convincing 
and converting “heretics,” and the fearful hold the Papacy 
would obtain and retain on Italy. All these things oc¬ 
curred principally during the Middle Ages, and are very 
briefly but vividly foretold in these few verses. 

NOTE P PAGE 63 

“They shall pervert,” etc. In the Authorized Version 
(11:31 and 12:11.) it is translated “shall take away.” 
In the Original an entirely different word is used here, 
from that which is used in chapter 8 where it is predicted 
that the daily sacrifices should be taken away. There it is 
“huram,” which as before explained, denotes to lift up, 
to elevate, and then to lift up and remove. 

Here, it is “Sur,” which means to depart, turn aside, per- 
vert, apostasize, etc., and expresses exactly what was done 
by the Papacy when it set up the Abomination of the Mass, 
and established the worship of the Virgin and saints and 
angels. This was a “perversion” of Christ’s one great offer¬ 
ing, an apostasy from the truth, and a removal of his sac¬ 
rifice by substituting in its place something which was only 
a desolating abomination. The Moslem removed and made 
void the “continual burnt offering,” not by any apostasy 
from the truth, but by seeming to exalt Christ yet at 
the same time exalting Mahommed above him and re¬ 
ducing horn merely to the level of a cerature, by which he 
completely made void the efficacy of the one great offer¬ 
ing of the cross. The Papacy has reached the same re¬ 
sult, but in a more wicked manner, by perverting the sac¬ 
rifice of the Son of God, through the odious abomination of 
the Mass. It is an utter departure, a complete apostasy 
from the truth. They have “perverted,” made void, and 


NOTES. 


221 


most effectually “taken away” the great offering for sin 
presented on the cross. In either case, the “continual 
burnt offering has been taken away,” but, Oh how different¬ 
ly. 

It is a very remarkable coincidence that Daniel should 
never apply the word to the Mohammedan desolation, 
which means to “pervert” or apostatize (“Sur”), but the 
word that means to remove by “lifting up” (“huram”) 
nor to the Papal Apostasy the word “huram” which means 
to lift up, but the word “Sur,” which denotes apostasy. 

The Mohammedan did not pervert the sacrifice of Christ, 
but vitiated and made it void by exalting his own Prophet 
above him. 

Nor did the Papacy take away the sacrifice of Christ 
by “lifting it up, but by utterly perevrting it and making 
it void.” These two words so utterly distinct in their 
meaning, and applied so accurately and appropriately to 
the Great Desolating Powers that were to waste and ravage 
the Church of God, the one without and the other within 
her pale, are but another proof of the divine inspira¬ 
tion of this wonderful Book of Daniel, and 
that this “holy man of God” in foretelling the future 
ravages of both the Moslem and the Papacy, was indeed 
“speaking as he was moved by the Holy Ghost.” 

Was not Paul alluding to this very thing, in his cele¬ 
brated prophecy (2. Thess. 2:3.) about “the Apostasy,” 
having to take place before the Man of Sin could be fully 
revealed—this perversion of the truth, which was an 
apostasy from Christ and his worship to that of saints, 
angels, and dead men’s bones? Is not all that gigantic 
system of error, falsehood, darkness orignated and devel¬ 
oped by the Papacy the great “Apostasy” there spoken or? 

NOTE Q. 

Anathema. Rome has been gifted in the art of cursing. 
She has made a record that has never been approached 
by any power on earth, and has been lavish in her terrible 
imprecations and anathemas upon those who dared to 
differ with her, or who presumed to call in question the 
authority of the Pope. 

Popes, Bishops, Councils, Priests, have all indulged in 
the bad habit of swearing and swearing terribly when their 
rage has been aroused. This Satanic art is one of Rome’s 
preeminent and distinguishing traits, and in which she 
stands alone. 

What some of these “stones of fire” are, amid which 
Popes have walked and which they have hurled hot and 
sulphurous from the Pit, and which her gifted Ecclesiastics 






222 


THE LOST DREAM. 


have been so lavish in, the reader shall now see for 
himself. 

Not to say anything of the 125 curses that the Council 
of Trent denounced against all who should dispute or 
disbelieve the doctrines it promulgated for belief, we will 
give extracts from some of their famous anathemas, where 
the unfortunate individuals are cursed out piece-meal 
and in sections, until nothing is left of them, not even 
fragmentary particles of skin and bone. 

“Curse from the Roman Pontifical against those who in¬ 
terfere with nuns.” 

From the Roman Pontifical restored and edited by order 
of Clement VIII, and Urban VIII, Supreme Pontiffs, part 
first we extract the following form of cursing, intended 
for use against those who should atttempt to remove a 
nun from the cloister: 

“By authority of Almighty God, and of his holy Apostles 
Peter and Paul we solemnly forbid, under the curse 
of anathema, that any one draw away these present virgins 
or holy nuns, from the divine service to which they have 
devoted themselves, under the banner of charity; or that 
any one purloin their goods or be a hindrance to their 
posessing them unmolested. But if any one shall dare 
attempt such a thing, let him be accursed at home and 
abroad; accursed in the city and in the field; accursed 
in waking and in sleeping; accursed in eating and drink¬ 
ing; accursed in walking and sitting; accursed in his 
flesh and his bones; and from the sole of his foot to the 
crown of his head, let him have no soundness. Come upon 
him the malediction which by Moses in the law, the 
Lord hath laid on the sons of iniquity. Be his name 
blotted from the book of the living, and not be written 
with the righteous. His portion and inheritance be with 
Cain the fratricide; with Dathan and Abiram; with Anna- 
nias and Sapphira; with Simon the sorcerer, and Judas 
the traitor; with those who have said to God ‘Depart from 
us, we desire not the knowledge of thy ways.’ Let him 
perish in the day of judgment; and let everlasting fire 
devour him with the Devil and his angels; unless he make 
restitution and come to amendment. So be it! So be it!” 

The next choice extract bringing out conspicuously these 
pre-eminent gifts of Rome in the art of cursing, is from 
a form of curse used in England in the 13th’ century. 
Whether the Devil himself could equal it is an open ques¬ 
tion. Certainly he can never surpass it. 

“By authority of Almighty God, the Father, Son and 


NOTES. 


223 


Holy Ghost, and the undefiled Virgin Mary, mother and 
patroness of our Savior, and of all celestial virtues, angels, 
archangels, thrones, dominions, powers, cherubims, and 
seraphims, and of all the holy patriarchs, prophets, and 
of all the apostles and evangelists, of the holy innocents, 
who in the sight of the Holy Lamb, are found worthy 
to sing the new song of the holy martyrs, and holy 
confessors, and of all the holy virgins, and of all saints, 

together with the holy elect of God, may-he 

damned. 

“We excommunicate and anathematize him; and from 
the threshhold of the Holy Church of God Almighty we 
sequester him that he may be tormented, disposed and 
be delivered over with Dathan and Abiram, and with those 
who say unto the Lord depart from us, for we desire none 
of thy ways. As a fire is quenched with water, so let 
the light of him be put out forevermore, unless it shall 
repent him and make satisfaction. Amen. 

“May the Father who created man, curse him! May 
the Son who suffered for us, curse him! May the Holy 
Ghost who suffered for us in baptism, curse him! May 
the Holy Cross, which Christ for our salvation, triumph¬ 
ing over his enemies, ascended, curse him! 

“May the Holy and eternal Virgin Mary, Mother of 
God, curse him! May St. Michael the advocate of the 
Holy Souls, curse him! May all the angels, principalities, 
and powers, and all heavenly armies, curse him! 

“May the praiseworthy multitude of patriarchs and 
prophets curse him! 

“May St. John the Precursor, and St. John the Baptist, 
and St. Peter, and St. Paul, and St. Andrew, and all other 
of Christ’s Apostles together curse him! And may the rest 
of our disciples, and evangelists, who by their preaching 
converted the universe; and the holy and wonderful com¬ 
pany of martyrs and confessors who by their holy work 
are found pleasing to God Almighty. 

“May the holy choir of the holy virgins, who, for the 
honour of Christ, have despised the things of this world, 
damn him! May all the saints from the beginning of the 
world to everlasting ages, who are found to be beloved 
of God, damn him! May he be damned wherever he be, 
whether in the house, or in the stable, the garden or the 
field, or the highways, or in the woods, or in the waters, 
or in the church. May he be cursed in living and in 
dying! 

“May he be cursed in eating and drinking, in being hun¬ 
gry, in being thirsty, in fasting, in sleeping, in slumbering, 




224 


THE LOST DREAM. 


and in sitting, in living, in working, in resting, in blood* 
letting! 

“May he be cursed in all the faculties of his body! 

“May he be cursed inwardly and outwardly! May he 
be cursed in his brains, and in his vertex, in his temples, 
in his eyebrows, in his cheeks, in his jaw-bones, in his 
nostrils, in his teeth and grinders, in his lips, in his 
throat, in his shoulders, in his arms, in his fingers! 

“May he be damned in his mouth, in his breasts, in 
his heart and purtenance, down to the very stomach! May 
he be cursed in his reins, and in his groins, in his thighs, 
in his genitals and in his hips, and in his knees, his legs, 
and feet, and toe nails! May he be cursed in all his joints, 
and articulation of the members! Prom the crown of his 
head to the sole of his feet may there be no soundness! 

“May the Son of the living God, with all the glory 
of his Majesty, curse him! And may heaven, with all 
the powers that move therein, rise up against him, and 
curse and damn him, unless he repent and make satis¬ 
faction! Amen. So be it. Be it so. Amen.” 

Now again we ask, can the Devil equal that? How sug¬ 
gestive of one of Paul’s statements “whose mouth is full 
of cursing and bitterness." 

NOTE R 

In regard to this terrible cursing of those who differ 
with it and whom it so cordially hates, to which the Papacy 
has been so habitually addicted, a very singular fact has 
been often observed by students of history and pointed 
out, and that is that those whom the Papacy curses, God 
so often blesses; and those whom the Pope blesses God 
so uniformally cures. 

The Pope cursed Martin Luther with one of his most 
frightful curses, consigning soul and body together to 
eternal damnation but God most signally blessed him, 
prospering him, protecting him to the end of a long and 
useful life, and at last permitting him to die in peace and 
in the enjoyment of his favor and love. He was delivered 
from the power of both devils and Popes. 

The Pope cursed Queen Elizabeth, absolving her sub¬ 
jects from their allegiance, and dooming her to utter de¬ 
struction. From that moment her prosperity and her 
popularity increased as never before, and her subjects 
rallied around her with renewed loyalty and love. 

He blessed the Spanish Armada, sending it forth on its 
mission of death to England and the Protestant religion 
commending it to prosperous winds and favoring billows,’ 


NOTES. 


225 


and the greatest expectations were aroused all over Cath¬ 
olic Europe about the prosperous issue that was sure, 
therefore, to come of this colossal expedition so favored 
and blessed by this “Lord of all power” on earth and 
in heaven. . But God pronounced his curse upon it, com¬ 
manding those winds and waves to shatter those vessels 
and sink those crews, and right willingly they did it. 
Never has a disaster at sea approached in magnitude the 
wreck and ruin of that most signally unfortunate Armada, 
which the Pope had so ostentatiously blessed, and which 
left the ports of Spain with such a flourish of trumpets, 
and from which such great things had been so confidently 
expected of ruin to the great Protestant cause. The defeat 
and annihilation of this great Armada rang through all the 
nations of Europe, and filled the Papists with astonish¬ 
ment and mortification intense and dire. 

Two Popes have anathematized and denounced the Brit¬ 
ish and American Bible Societies, but God converted those 
curses into blessings. And so it has ever been. Whom 
the Pope curses, God blesses; and whom the Pope blesses, 
God curses. The reason is not difficult to find. Popery 
is the Devil's offspring, true Religion is not. 

NOTE S 

The Man of Sin as Foretold Elsewhere in Prophecy. 

There is more than one prophecy in Scripture foretell¬ 
ing the rise, character, and conduct of this gigantic Power 
that was to appear in the history of the world, the impious 
Man of Sin. 

His character was to be so remarkable, and his suprem¬ 
acy over God’s church so long and so horribly cruel and 
infamous, that God made it known ages before his appear¬ 
ance. Even before Paul’s day and John’s startling visions 
as narrated in the book of Revelation, the Great Apostate’s 
rise and appearance had been pictured forth by both priest 
and prophet. Isaiah sketched him off in graphic outline, 
and in such bold and startling manner, that when once 
the description has been read, it will not be easily forgot¬ 
ten, nor the astonishing correspondence fail to be noted 
between the prediction and its fulfillment. 

In his 14th chapter describing the king of Babylon, the 
Prophet uses language and paints a picture such as has 
never been fulfilled in earthly history in any true and prop¬ 
er sense of the term, except by one Power and one suc¬ 
cession of men, the Papacy, and the Popes of Rome. 
While the language may have had and possibly did have, 
a partial and incomplete fulfillment in the ambitious aspir¬ 
ations and subsequent fall of Satan, and another equally 


226 


THE LOST DREAM. 


imperfect and incomplete fulfillment in the character and 
conduct of the King of Babylon—its fullest and most per¬ 
fect fulfillment has been in the history of the Papacy. No 
other Power on earth, exercising jurisdiction over man¬ 
kind, and no other succession of individuals continuing 
in unbroken succession for more than 1200 years in the 
exercise of their despotic power, has ever appeared in 
history, or so completely and so accurately carried out, and 
acted out the purposes, designs, and conduct so vividly 
described by Isaiah, as has been done over and over again 
by the Popes of Rome. 

There can be no doubt, therefore, that in its truest 
and highest and completest fulfillment, the daring Lucifer 
Son of the Morning, and his presumptious attempts to “ex¬ 
alt his throne above the Stars of God,” and “be like the 
Most High,” “sitting also upon the Mount of the congrega¬ 
tion” is none other, and can be none other than the impious 
and arrogant Papacy. In its usurpation of God’s place in 
his church; its claim of possessing all power on earth and 
in heaven; its trampling all political dignitaries under its 
feet; its ascending to a higher position of power than 
has ever been reached by any other set of men; its opening 
or closing heaven by a mere decree of its own imperious 
will; its setting itself above all human law, setting up or 
casting down kings, princes, and earthly potentates; and 
in the many arrogant claims that it has persistently as¬ 
serted and adhered to, the Papacy has not only exalted 
itself “above the Stars of God,” but “made its throne 
like unto the Most High," and proved itself to be the 
veritable Great Apostate, the real “Lucifer Son of the 
Morning,” fallen from heaven. 

The Prophet Zechariah (11:17.) likewise, in the woe he 
was commanded to denounce upon the “Idol Shepherd” 
that leaveth the flock, whose arm was to be shattered by 
the sword and clean dried up, and his “right eye to be 
darkened,” was outlining a series of events in the future 
history of the church, and pronouncing a woe upon the 
only one that has ever appeared upon earth as an Idol 
Shepherd. The reader will notice that it is not an idle 
Shepherd here spoken of, i. e., a shepherd who is indolent 
and doing nothing, but an idol shepherd, a shepherd wor¬ 
shipped as God, and yet nothing but a lie and a cheat. 
And this can be none other than the Popes, who claim 
to sit in the seat of God, usurp and arrogate to them¬ 
selves many of his attributes and prerogatives, and who 
receive the adoration of multitudes as being really “God 
upon earth,” but who nevertheless are nothing but vanity. 


NOTES. 


227 


They claim to be shepherds of God’s flock upon earth, 
hut they have notoriously “left the flock,” ceasing to care 
for, feed or protect the sheep, and instead of this have 
persecuted, slaughtered, and devoted them to utter de¬ 
struction as if they had been the vilest things upon earth, 
and sought their own selfish ends and purposes and 
schemes—as all history bears most faithful testimony. 

Faithless Shepherds they have truly been, and Idol 
Shepherds. For as the idol is truly no God but a lie and 
a cheat, so have they been, even under the blind and idola¬ 
trous devotion paid to them as “our Lord God the Pope.” 
This prediction of Zechariah is a very startling and a very 
remarkable one, and has been fulfilled in all history 
by but one Power, the Popes of Rome. They and they 
alone are the “Idol Shepherd” foreseen and foretold by the 
Prophet. They are addressed in the singular number 
and as one person, because the Papacy, while consisting 
of a succession of individuals, is always contemplated 
in prophecy as a unit, an unbroken whole, in all its entirety 
from beginning to close. 

The remaining predictions here made about “the right 
arm being clean dried up,” and “the right eye being dark¬ 
ened,” have also received a remarkable and astonishing 
fulfilment in the history and experience of the Papacy. 

Every shepherd because being a human being has two 
arms, a left and a right, and so has this Idol Shepherd. 
These arms are the spiritual and the temporal power 
of the Papacy, both of them powerful arms and wielded 
with immense strength over the souls and bodies of those 
under its control. But one of them, the temporal power, 
was to be broken by the sword and afterwards clean dried 
up. This has been literally fulfilled in our own day. That 
arm of the Papacy has been broken by the sword of the 
State, or rather by the revolutions and wars that have re¬ 
sulted in greatly crippling it, and it is now being clean 
dried up and very rapidly. Italy, when it became a free 
and independent State in 1870, and emancipated from 
the political domination of Rome, laid its sword upon the 
temporal power of the Popes and broke it to pieces, and 
that arm has been losing its vigor and strength ever 
since. It is rapidly drying up and will soon be clean 
dried up forever. But even before the emancipation of 
Italy, this arm of the Papacy had felt the power of 
the sword upon it, at different periods of its history, when 
that arm was gradually broken and the temporal power 
of the Popes greatly shattered. During the last 300 years 
its strength has been gradually wasting away, and its has 
ceased to exercise that mighty and formidable influence 


228 


THE LOST DREAM 


it once did, especially during the middle ages and the 
period preceding the Protestant Reformation. 

“And his right eye shall be utterly darkened.” 

The eye is the organ of sight, and in symbolic language 
denotes that power or faculty of discerning between right 
and wrong, or truth and error. And the right eye denotes 
more especially the power or ability of discerning unerring¬ 
ly the most vital and important matters. 

There are two fields or spheres of knowledge in which 
this Idol Shepherd was to exercise, in a most remarkable 
manner, his watchfulness and insight, the temporal or 
political, and the spiritual. 

In the first of these, i. e., in temporal and political mat¬ 
ters, this Idol Shepherd would have an eye unclouded and 
unobscured, discerning keenly and sagaciously whatever 
would inure to his benefit or advantage. But in the sec¬ 
ond, i. e., in spiritual and religious matters, this most 
important eye “the right eye would be utterly darkened.” 

Wonderfully indeed has this prophecy been fulfilled 
in the history of the Papacy. In matters temporal or 
political its blunders have been few, and it has exhibited 
a sagacity that has been surprising. Seldom making se¬ 
rious mistakes, it has been quick to discern what would 
be to its advantage, and quick to profit by it, and has so 
managed its affairs all along its history as to gain some¬ 
thing out of nearly all its conflicts with other ruling Pow¬ 
ers. The Little Horn with “the eyes of a man,” that Daniel 
saw in vision (7:8.) has made itself conspicuous by this 
crafty discernment of what would be to its political ad¬ 
vantage, for this eye has never been darkened or ob¬ 
scured, and while overreaching or entrapping others by its 
cunning and deceit, it has rarely if ever been entrapped 
or deceived by them. Quite different, however, has been 
the experience of the Papacy in matters spiritual and re¬ 
ligious. There it has blundered, and blundered astonish¬ 
ingly. Its right eye has been utterly darkened. It has 
made the most unaccountable mistakes, committed the 
most serious blunders, and persisted in them to its own 
undoing. Its doctrines of Purgatory, human merit, the 
mass, saint and angel worship, immaculate conception, 
Papal infallibility, forbidding God’s word to the people, 
denouncing and anathematizing the circulation of that 
word among the people and in a language that they can 
understand, excluding from salvation all that die out of 
communion with the Romish church, or who do not accept 
its statement of doctrines as the true and infallible one— 
all these give plainest evidence of how fearfully and unac¬ 
countably that right eye has been darkened, for these are 
vital and most important doctrines. 


NOTES. 


229 


If any one of these doctrines as Rome teaches them is 
true, that fact alone indisputably proves the Church of 
Rome to be no Church of Christ at all, and therefore no 
true church at all. No church of God could be induced 
to part with the infallible teachings of his word, or to 
withhold that word from those for whom God intended it. 
And yet the church of Rome not only sets but little store 
by the word of God, but it has denied it to the common 
people and pronounced anathema upon those who dared 
read and interpret it for themselves. And three* of its 
‘infallible” Popes have denounced and anathematized Bible 
Societies and all others engaged in printing or putting into 
circulation that word of our salvation. 

The Bible holds up Christ as the one and only Savior 
of the lost, and centers in him and ties down to him 
alone all human salvation, and exclusive of all creature 
merits. According to it “there is no other name under 
heaven given among men whereby we must be saved, nei¬ 
ther is there salvation in any other.” And yet the Papacy 
has vitiated and annulled the efficacy of Christ's one 
sacrifice, done away with his intercessions, created a place 
unknown to Scripture, where by penance and the payment 
of money to her priests and bishops, there may be accom¬ 
plished that which Christ’s atonement and finished work 
has failed to accomplish—called in the assistance of finite, 
fallible mortals, some of whom have never had any ex¬ 
istence at all, in the work of salvation, even invoking 
the aid of angels and archangels to assist the Redeemer 
of mankind in the deliverance of the soul from eternal 
death. 

Its doctrines and teachings, all of which it insists on as 
absolutely necessary to salvation, are themselves absolute¬ 
ly destructive of salvation, and subversive of all human 
hope. And yet it has not only proclaimed, but persisted 
in the enforcement of these soul destroying, heaven ex¬ 
cluding, and salvation ruining doctrines, when the fatal 
consequences of their reception and belief have been point¬ 
ed out again and again—and when the teaching and enforce¬ 
ment of these doctrines upon the enlightened conscience 
have driven so many out of her communion and proved so 
distrous to her in a thousand ways. It is a blindness that 
seems almost unaccountable, a darkening of the right eye 
that could not possibly be explained had not God himself 
so clearly explained it. Yea verily this “Idol Shepherd” 
has been and still is, a delusive vanity and a lie; the 
sword has been upon his arm, which is now drying up; 


♦Viz., Pius VII., Pius IX., and Leo XII. 



230 


THE LOST DREAM. 


and his right eye has been utterly and astonishingly dark¬ 
ened. 

Another of these Prophets whom God commissioned to 
foretell and sketch in outline some of the most conspicu- 
us features of this daring Man of Sin the Papacy, is 
Ezekiel. In the 27th and 28th chapters of his book, many 
of the most presumptious pretensions of this gigantic Pow¬ 
er are alluded to and a description given of his more 
prominent features. The traits of character there exhib¬ 
ited by this proud and self-inflated Prince, have never 
been exhibited before or since by any person or persons 
on earth except the Popes of Rome, nor does it seem pos¬ 
sible that they ever can be. 

The prophecy in these two chapters is a lamentation 
the Prophet was required to take up over Tyre and its 
proud and presumptuous Prince. But no prince of Tyre 
ever did or ever could fulfill some of the predictions here 
made, and no other Prince except the Papacy. It is 
the Son of Perdition and only he, whose character and 
history have ever fulfilled these predictions.* Tyre, and 
her extensive, worldwide traffic in all kinds of earthly 
merchandise, and in all sorts of “fairs,” simply repre¬ 
sents the church of Rome in her shameless traffic in 
spiritual commodities, her teachings and her merchandise, 
her “wares” that she so freely and unblushingly sells 
wherever she goes—and the Prince of Tyre is no one 
else than her acknowledged Head and King the Popes of 
Rome. Consequently the reader will find a description of 
the fall of Babylon, representing the fall and destruction 
of the church of Rome, in the 18th chapter of the Book of 


*And why should a “lament” be composed and wailed 
over the literal Prince of Tyre? What was he to God’s 
people more than any other heathen ruler, and why should 
they weep over his fall and lament over it more than the 
fall and the fate of any other Prince or Potentate? But 
over such an apostasy and such a fall as has been pre¬ 
sented by the Papacy—an apostasy and a fall by the high¬ 
est rulers in the church, from the deepest, most soul sav¬ 
ing and important truths of religion, and such an utter 
perversion and darkening of the doctrines of Christianity 
as has been developed and maintained by them, and for 
so many centuries—over this, God’s people may well be 
called to lamentation and sorrow unspeakable. It is the 
most gigantic, the most awful, and the most mournful apos¬ 
tasy in history. None like it has ever been known in the 
annals of Eternity except the Fall of Lucifer and the an¬ 
gels, to which it has been compared in the Bible. (Is. 14.) 



NOTES. 


231 


Revelation that was most manifestly drawn from this very 
prophecy of Ezekiel. 

Besides bearing a remarkable similarity to this prophecy 
in many of its leading features, it has also a very marked 
similarity in several of its individual particulars. Quite a 
number of them are the identical ones made by the proph¬ 
et Ezekiel and taken and repeated by the Apostle John. 
John’s description of the fall of Babylon as being a de¬ 
scription of the fall and destruction of the church of Rome 
also confirms the application of the prophecy of Isaiah 
(14th chap.) to the Papacy, as Babylon in New Testament 
prophecy always stands for the persecuting church of Rome 
with its Pagan priesthood and its Pagan rites and cere¬ 
monies. 

But to notice more particularly some of the astonishing 
predictions here made of the “Prince of Tyre,” which never 
could have been fulfilled in him who was the Prince of 
Tyre in Ezekiel’s day, and which never were so fulfilled, 
but all of which have been fulfilled over and over again 
in the Popes of Rome and in no other persons in the his¬ 
tory of the world. The word Tyre literally means rock, 
and the appellation here given “Prince of Tyre,” may have 
a covert allusion, and indeed so seems to have, to the 
fabulous claim made by the Popes of Rome as to their 
being the successors of the Apostle Peter, whose name also 
denotes rock, and the church being founded and built upon 
that rock. “And I say unto you that thou art Peter, and 
upon this rock I will build my church and the gates of 
hell shall not prevail against it,” (Matt. 16:18.) were the 
words of our Savior in his celebrated statement to the 
Apostle Peter. Not that his church was founded and being 
built upon some weak, finite, fallible, mortal who was 
frequently erring, and who only a short while afterwards 
was rebuked by that same Savior as being an offence to 
him, and “savouring not the things that be of God, but the 
things that be of men,” (16:23), but upon himself as the 
Divine Author and Foundation Stone. He was the Christ 
of God as nobly confessed by Peter, and in that fact rested 
the salvation of the church, and on that was his church 
being built. The Papacy asserts that that rock was Peter, 
and on him the church is being built, and consequently 
claims for him the primacy of all the Apostles, and for 
the Popes as Peter’s successors the headship and supre¬ 
macy of all the church. This “Prince of the rock” as 
used by Ezekiel, may therefore be but a covert allusion 
to this false and arrogant claim afterwards to be put for¬ 
ward by the Papacy and made so much of—asserting and 
claiming that which can only belong to God. This entire 


232 


THE LOST DREAM. 


prophecy of Ezekiel (27th and 28th chaps.) is full of the 
keenest and most cutting irony and sarcasm on these ar¬ 
rogant claims and assertions of this haughty Prince, and 
are such as are resorted to by Jehovah only when idol 
deities and vanities are brought into competition with him 
—as for example when Elijah mocked the stupid folly 
of deluded mortals calling upon such a god as Baal—or 
when Isaiah holds up to derision the stupidity and unrea¬ 
soning folly of Israel in trusting to gods that their own 
hands had carved out and gilded over. And so likewise 
in this instance, God through his prophet holds up in cut¬ 
ting satire these arrogant pretensions of this self-inflated 
Prince of the Rock, as the reader can easily perceive by 
examining the passage in its various details. So that it 
is more than probable that this designation “Prince of 
Tyre” has but little reference to the reigning king of that 
renowned city, except to a very limited extent, but in its 
deepest and fullest meaning points out unmistakably that 
boastful, proud, presumptuous creature, who alone of all 
earthly potentates lays claim to that position which belongs 
to God alone, of being the “rock” on which his church 
is founded. It is as though he had addressed this pomp¬ 
ous Potentate, arrogating to himself so many of the traits 
and attributes of God himself (as subsequently mentioned 
in the prophecy.) “Oh you Prince of the Rock, you arro¬ 
gant creature, ascribing to yourself so many of the attri¬ 
butes and titles belonging to Me, you are a very lofty and 
pretentious creature indeed in your own estimation, a 
great “rock” on which to build your claims, but you are 
only man and not God, and most detestable at that!” An 
elegiac lamentation over such a prince comes in very ap¬ 
propriately by the prophet when he would expose and 
hold up to derision before all the world the monstrous 
claims of a succession of rulers sitting on the throne of 
power and claiming jurisdiction over the souls and bodies 
of men, because occupying the place of God. 

Thus we see that even before the New Testament and its 
awful predictions of the frightful Man of Sin, his coming 
and career were outlined and shadowed forth in the Old Tes 
tament and by more than one prophet. Indeed there 
has never been any one person or any one series of events, 
except the coming and kingdom of our Lord Jesus Christ, 
of whom so much has been foretold in prophecy, both in 
the Old and in the New Testaments, as there has been 
of the Papacy and its unparalleled career of crime and 
wickedness. It was to exert such a tremendous influence 
in the world, lord it over God’s suffering saints with such 
cruel and despotic power, bloody and blacken the pages 


NOTES. 


233 


of history with such shocking and awful crimes, and swell 
with such high, proud, and blaspheming boasts even against 
the Most High himself, and continue doing so for so many 
ages, trampling down God’s holy Mountain with its pollut* 
ing tread, that its career and marvelous ascendency over 
mankind was most distinctly and minutely foretold. It 
was too important a Power and filled too large a por¬ 
tion of the history of God’s church to be entirely unnno- 
ticed but vaguely and briefly, and it would have been mar¬ 
velous indeed and absolutely unaccountable, if nothing 
had been foretold about it, on the page of prophecy. Hence 
the Papacy occupies, and deservedly so, an exceedingly 
large and important place in Prophecy. 

Following will be found in verse, a few of these leading 
traits and characteristics of this Man of Sin, as foretold 
by Ezekiel, as well as God’s solemn judgment and woe 
pronounced upon him: 


"And thou hast been in Eden, garden sweet 
And beautiful, of God the Living One! 

And on his holy Mount hast sat in seat 
Of lofty height! exalting there thy throne! 

In royal robes arrayed, and beauteously, 

In gold and flashing gem and precious stone— 
Bright emblems they of truth and purity. 

And justice, light, and holiness, which shone 
And burned in all their splendors bright in God alone. 


And thou art God! and wise! wise in thine own conceit! 
“Yea, wiser far than Daniel! Daniel, he 
My faithful witness, servant true and meet, 

Who spake in prophecy so clear of thee, 

And thou dost know all things! No secret deep 
Can e’er be hid from thee, so great thy lore, 

So vast thy knowledge, so profound! And heap 
On heap of riches hast thou piled, yea more 
And more of shameless gain, a vast accursed store. 


“Oh ‘full of wisdom’! sealing up the sum 

Of knowledge, merit, righteousness, and all 

That mankind need for this world or the world to come; 

And holding it beneath thy seal, till fall 

Deluded mortals at thy feet, and seek 

Those blessings from thy hand, thy hand profane; 

And be they bond or free, rich, poor, or strong, or weak, 

Must come and from thy lordly hand obtain 

All gifts for earth or heaven—or suffer endless pain. 


234 


THE LOST DREAM. 


“And Cherub too! one who with covering wing 
Dost guard the precious mysteries of God! 

And vow or prayer, and gifts or offering 
Must come alike and go, at thy stern nod! 

Oh covering Cherub who dost guard and keep 
The dearest things e’er known for human weal— 

Hope, joy, and peace with God, for which men weep, 

And all that burdened hearts desire or feel— 

All these thou ‘coverest up’ beneath thy darkening seal! 

“God’s covenant and ark, and priceelss treasures, there 
Thou sealest up—and gate of heaven closed, 

The way of life obscured and barred—and where 
Light shone and Rock once stood, on which reposed 
The joyful soul, from sin (all sin) made free, 

And washed, and made like snow forever white— 

Now stands thy priest, and mumbled mummery, 

And mass and mire, and dead mens’ bones, and sight 
Of sorrow, woe, despair—as black as blackest night 

Yea, ‘covered up’ by thee, till earth grows sad 
“Beneath those teachings that thou dost inspire* 

Oh ‘covering Cherub,’ thou that should’st make glad! 

And thou hast ‘walked amidst the stones of fire’! 

With flashing Urim, Thummim too hast played! 

And they thy lofty utterances inspire! 

And with thy wrathful thunderbolts arrayed, 

Anathemas and edicts fierce hast hurled— 

(Those ‘stones of fire’) upon an awe-struck, frightened 
world! 

“And ‘perfect,’ too, ‘in beauty,’ ‘holiness,’ 

‘His Holiness’ addressed—the attribute divine 
Of God himself, yea, God all righteousness. 

Yet thou art vile, and holy name of Mine 
Shalt never take. No God art thou, but dust, 

Foul dust. Yes, thou art vile, iniquity 

And sin are found in thee; descend thou must 

From thy high place of power, cast down by ME, 

And in a shameless grave forever buried be. 

“Yes, ‘covering Cherub’ sunk in sin, so given 
To prating loftily, and darest to speak 
Of damning souls, and closing Heaven, sweet Heaven, 
Against the contrite heart, or those who seek 


*Such as the necessity of intercession of saints, etc., to 
supplement the finished work of Christ—masses offered 
for the “repose of the soul” —Purgatory, etc. 



NOTES. 


235 


T’ obtain admittance there by mine own blood! 

Thou canst not save thine own vile soul, how then 
Dare seize or thus usurp the place of God, 

Or ‘cover up’ from sorrowing, dying men 

Those precious truths so sweet, so dear beyond thy ken? 

“Come down Usurper Boastful from thy throne; 

Vacate that place of power, ’tis Mine not thine; 

Release thy hold on that which is Mine own; 

Heaven, Hope, Eternal Life are gifts divine, 

And are not thine to give, bestow, withhold, 

Or sell. To so affirm is but thy lie, 

And neither gifts, nor thy accursed gold, 

Nor tears, nor groans, nor dead men’s bones can buy 
What Heaven alone can give, and grace divine supply.” 

“WALKED AMID THE STONES OF FIRE." 

The Papacy has literally walked amid these “stones 
of fire.” It has lived among them, sported with them, 
hurled them furiously and indiscriminately against the 
objects of its wrath, and caused indescribable ruin and 
destruction and consternation among mankind by this un¬ 
stinted use of them. Against all who have dared to oppose 
it or call in question its lofty pretensions have these 
fiery missiles been hurled. So much so indeed has this 
been the case, and so frequently both in medieval and 
modern history, that historians and others when speaking 
of them describe them as “the thunders of the Vatican,” the 
thunderbolts of Rome,” “fulminations of Rome,” etc. Every 
one who meets with these expressions in history, or hears 
them used, knows without difficulty what they mean and to 
what they refer. 

Rome has literally “walked” amid them. A great part 
of the history of the Papacy during the Middle Ages is 
just a history of these “stones of fire,” so furiously hurled 
by angry Popes against individuals, nations or communi¬ 
ties, and the violence, wars, commotions, ruin, etc., that 
have followed as the inevitable result of their use. Play¬ 
ing with these sulphurous missiles of the Pit, has been the 
deadly pastime of many of these furious “sons of Anak,” 
the so-called “successors of St. Peter” but only bold usurp¬ 
ers of the power and authority of Peter’s Lord, the Lord 
Jesus Christ. “Stones of fire” have been Rome’s favorite 
missiles of death. 

“WITH URIM AND THUMMIM ” 

These were those precious stones, whose light, in some 
manner now not clearly understood, made known to the 
High Priest, when endeavoring to ascertain it, the mind 
and will of God in regard to any matter upon which light 


236 


THE LOST DREAM. 


was desired. The response which they gave was of course 
unerring and infallible. And this is exactly one of the 
proud and pretensious claims of the Papacy—the claim 
of infallibility in each and every one of the Popes’ officials 
utterances. When speaking “ex cathedra,” i. e. in an offi¬ 
cial manner, it is claimed and asserted that all the Pope’s 
utterances are under divine direction and inspiration, and 
therefore when so given are necessarily unerring and in¬ 
fallible. 

Now, can any of this be truthfully applied to the literal 
“Prince of Tyre”? Did he ever toy with Urim and Thum- 
mim, usurping the place of God’s High Priest ,and putting 
forth his own unsupported utterances as the utterances 
of God? Did he ever claim infallibility for any of his offi¬ 
cial decisions, or inspiration in their origin? How then, and 
in what conceivable sense could he be said to deal with 
“Urim and Thummim”? Or did he ever “walk amid stones 
of fire,” hurling hot thunderbolts, imprecations, anathemas, 
and fiery fulminations against those who disagreed with 
him or opposed his pretensions? How then can these pre¬ 
dictions in any possible sense refer to the “Prince of Tyre” 
of Ezekiel’s day, or be fulfilled in him? They cannot. 

There never has been but one line of rulers, political or 
ecclesiastical, in the history of mankind, that has put forth 
such claims or attempted such supremacy and jurisdiction 
over soul and body, as is here ascribed to the Prince of 
Tyre, and that has been the Papacy. 

The Popes have made all these assertions and put forth 
all these claims again and again, but no one else ever has, 
There can, therefore, be no reasonable doubt but that it 
is the usurpers of God’s seat of power and authority in 
his church, the Popes of Rome, that are here foretold, and 
not the literal Prince of Tyre, who reigned in Ezekiel’s 
day, and who never did and never could do many of the 
things here affirmed of him. They, in their continuous suc¬ 
cession, are the “Prince of Tyre,” here foretold by the 
Prophet Ezekiel.* 

“The Prince of Tyre” was the same personage as the 

“Wilful King." 


* See Dan. 10:21, for collateral proof that this is the 
correct interpretation of this prophecy. The angel de¬ 
clares to Daniel that much of what he was about to make 
known to him, had already been “noted in the Scripture 
of truth,” i. e., w r as already written in the Scriptures. This 
prophecy of Ezekiel had been made and was on record be¬ 
fore the vision of Daniel, now to be explained by the angel. 



NOTES. 


237 


(Note T.) Rome’s trafficking in women. 

“Abandoned women at this time governed Rome, and 
that throne which pretended to rise above the majesty of 
kings was sunk deep in the dregs of vice. Theodora and 
Marozia installed and deposed at their pleasure the self- 
styled masters of the Church of Christ, and placed their 
lovers, sons and grandsons in St. Peter’s Chair.” (D’Au- 
bigne’s Hist, of Ref., vol. 1, p. 45.) 

“The history of the age swarms with scandals. In many 
places the people were delighted at seeing a priest keep a 
mistress, that the married women might be safe from his 
seductions.” “The council of Shaffhausen decreed also 
that all priests who were found in houses of ill-fame should 
be unfrocked. * * * In many places the priest paid the 

bishop a regular tax for the woman with whom he lived, 
and for each child he had by her. A German bishop said 
publicly one day, at a great entertainment, that in one 
year eleven thousand priests had presented themselves be¬ 
fore him for that purpose. It is Erasmus who relates 
this.” (Pp. 62, 63.) 

“On his return to Germany Hutten composed a treatise 
against Rome, entitled ‘The Roman Trinity.' * * * 

‘There are three things that are usually brought away from 
Rome: a bad conscience, a disordered stomach and an 
empty purse. There are three things in which Rome does 
not believe: the immortality of the soul, the resurrection 
of the dead and hell. There are three things in which 
Rome traffics: the grace of Christ, ecclesiastical dignities, 
and women.' " (P. 133.) Page after page from various 

ecclesiastical historians showing the vice, immorality and 
licentiousness of the Romish priesthood, including many 
even of the Popes themselves, and all over the Roman 
world, could easily be cited in proof of this shameless 
“traffic in women,” for which the Romish clergy were so 
conspicuous before the Reformation. Nor has it been con¬ 
fined even to that period, as many proofs could easily show, 
taken from the succeeding centuries since then. 

Addressed constantly by their deluded dupes as “his Holi¬ 
ness'' the Pope, they have often been monsters of vice and 
wickedness. Many of their convents and nunneries have 
been little better than common brothels. “Trafficking in 
women” has been for centuries one of the conspicuous fea¬ 
tures of Romanism, and shamelessly indulged in by both 
priests and Popes. 

NOTE U 

The two signs here given as marking out and indicating 
the approach of the end of this prophecy, are, first, the 
running to and fro of great multitudes all over the earth; 


238 


THE LOST DREAM. 


and, second, the wonderful and unparalleled increase of 
Knowledge among mankind. 

The word translated “run to and fro” comes from a 
Hebrew word which means to “whip,” lash, scourge, etc., 
and denotes to run to and fro, hither and thither, as under 
whip. This is a marked feature and characteristic of this 
very day and age in which we are living. Everything is 
moving and rushing as if under whip. In business, toil, 
pleasure, in pursuing even the commonest industries of 
life, there is a rush as if under the lash as never known be¬ 
fore. People can’t move fast enough to meet the demands 
of trade, business, pleasure, labor, travel, competition. The 
old slow-plodding, time-killing methods that satisfied our 
fathers and their fathers before them, and which did well 
enough in their day, are long since things of the past, and 
rush and run and stave ahead with a speed and velocity 
never dreamed of before, the accepted order of the day. 
Machinery moves with a speed and momentum never be¬ 
fore conceived of. So with travel and all the modes of 
locomotion; railroad trains annihilating space and distance 
at the ordinary speed of forty and fifty miles an hour, and 
when emergencies or necessities require it, at even much 
greater speed, are not fast enough, and swifter and more 
rapid rates of speed are being constantly sought after and 
attained. Ocean steamers and heavily armored battle 
ships now forge their way through the deep at the rate 
of thirty and forty miles an hour. Automobiles on land 
for private use, manufactured to run from forty-five to 
sixty miles an hour, are still not fast enough. 

The world is moving with a rush and a speed and man¬ 
kind whipping along in every sphere and department of 
business and toil and labor, as if life or death depended on 
the speed of their movements. 

And such vast multitudes going at this rush all over the 
world, and in almost every direction—it is myriads upon 
myriads. Twenty years ago the railroads of the United 
States alone transported the enormous number of nearly 
seventy-nine millions of passengers over their various lines 
of travel in a single year. And this was an astonishing 
number in comparison with the movements of society, busi¬ 
ness or pleasure, even a hundred years ago. Yet this does 
not include the travelers in other parts of the world, or by 
other means of locomotion. The same thing was going 
on in other parts of the civilizred world. And yet even 
this enormous amount of travel has long since been far 
exceeded by the vastly greater multitudes that are carried 
now almost constantly by the public carrier? of our 
country. 

In 1901 the railroads of the country transported over 


NOTES. 


239 


their various lines of travel, more than six hundred mil¬ 
lions of passengers (607,278,121 was the number). Besides 
these, the steamboats and ocean steamers carried millions 
more. At the same time a similar rush was going on in 
Europe and other portions of the civilized world. In pur¬ 
suit of business, pleasure, health, sightseeing and carry¬ 
ing the gospel, in Europe, Asia, America, the Holy Land, 
vast myriads are rushing to and fro, and their numbers 
are constantly increasing. This first sign is everywhere 
being astonishingly fulfilled. 

Nor is the second sign less wonderfully fulfilled. Never 
has the world witnessed such an era of knowledge vastly 
increased and almost universally diffused, both intellectual 
and religious, and in every sphere of life and department 
of knowledge, as is being witnessed in our day. Nature 
is rapidly surrendering her long hidden secrets, and reve¬ 
lations such as were never even dreamed of by the human 
mind in her wildest flights of fancy, are daily becoming 
matters of the commonest occurence, while discoveries 
and inventions which even a half century ago would have 
been deemed incredible, are so frequent and constant 
now as to creafte no surprise and astonishment whatever. 

Every department of human knowledge is being explored 
and opened up with a persistency and success that simply 
baffles description. Railroads, steamboats, electric tele¬ 
graphs, telephones, wireless telegraphy, phonographs, 
graphophones, cameras, printing presses, throwing off their 
monster editions of printed matter every hour of the day 
and night, and thousands of agencies and instrumentali¬ 
ties utterly unknown or conceived of in Daniel’s distant 
day, are all advancing so rapidly and diffusing intelligence 
so widely and so cheaply as to reach all classes and al¬ 
most every one. Medicine, surgery, pharmacy, knowledge 
of the laws of health, and science in every diection are all 
advancing and diffusing light and information as never 
before, and yet, all this scarcely awakens surprise, much 
less astonishment. The signs foretold by the Hebrew seer 
are being literally and astonishingly fulfilled before our 
very eyes and in our very day and generation. Many are 
running to and fro, as under the lash and whip, and knowl¬ 
edge is being increased. The predicted end of these won¬ 
derful prophecies therefore, and the downfall of Antichrist, 
both in Eastern and Western lands, must surely be near 
at hand. 

Both Mohammedanism and the Papacy are doomed, and 
the baleful Crescent and the blasphemous Triple Crown 
are each to be hurled from that place of power that it has 
so long and so ruinously held, and the world to be delivered 
forever from their diabolical tyranny. 


240 


THE LOST DREAM. 


NOTE V 

The Dying Language of Leo XIII. 

We need do no more than refer to the dying language of 
Pope Leo XIII. as flashed all over the Christian world by 
the telegraph, at the time, and what he explicitly declared 
as his one and only hope, viz.: the intercession and prayers 
of the Carmelite Madonna. This was the Virgin Mary as 
worshipped and served by the Carmelite Monks, to which 
order it has been stated Leo belonged. 

It was her prayers to which he looked, and her interces¬ 
sion to which he trusted for his salvation. And he was 
the recognized Head of the entire Roman Catholic Church. 















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